Ephesians 2 Commentary

nto the particulars of their former miserable state, Eph 2:11 , Eph 2:12 . And those of their present happy state, Eph 2:13 . Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, Eph 2:14-17 . The glorious privileges of genuine believers, Eph 2:18-22 . Verse 1 And you hath he quickened - This chapter should not have been separated from the preceding, with which it is most intimately connected. As Christ fills the whole body of Christian believers with his fullness, ( Eph 1:23 ), so had he dealt with the converted Ephesians, who before were dead in trespasses, and dead in sins. Death is often used by all writers, and in all nations, to express a state of extreme misery. The Ephesians, by trespassing and sinning, had brought themselves into a state of deplorable wretchedness, as had all the heathen nations; and having thus sinned against God, they were condemned by him, and might be considered as dead in law - incapable of performing any legal act, and always liable to the punishment of death, which they had deserved, and which was ready to be inflicted upon them. Trespasses, παραπτωμασι, may signify the slightest deviation from the line and rule of moral equity, as well as any flagrant offense; for these are equally transgressions, as long as the sacred line that separates between vice and virtue is passed over. Sins, ἁμαρτιαις, may probably mean here habitual transgression; sinning knowingly and daringly. Verse 2 Wherein in time past ye walked - There is much force in these expressions; the Ephesians had not sinned casually, or now and then, but continually; it was their continual employment; they walked in trespasses and sins: and this was not a solitary case, all the nations of the earth acted in the same way; it was the course of this world, κατα τον αιωνα του κοσμου τουτου, according to the life, mode of living, or successive ages of this world. The word αιων, the literal meaning of which is constant duration, is often applied to things which have a complete course, as the Jewish dispensation, a particular government, and the term of human life; so, here, the whole of life is a tissue of sin, from the cradle to the grave; every human soul, unsaved by Jesus Christ, continues to transgress. And the nominally Christian world is in the same state to the present day. Age after age passes on in this way and the living lay it not to heart! The prince of the power of the air - As the former clause may have particular respect to the Jewish people, who are frequently denominated עולם הזה olam hazzeh, this world, this latter clause may especially refer to the Gentiles, who were most manifestly under the power of the devil, as almost every object of their worship was a demon, to whom the worst of passions and practices were attributed, and whose conduct his votaries took care to copy. Satan is termed prince of the power of the air, because the air is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief. The spirit that now worketh - Του νυν ενεργουντος The operations of the prince of the aerial powers are not confined to that region; he has another sphere of action, viz. the wicked heart of man, and in this he works with energy. He seldom inspires indifference to religion; the subjects in whom he works are either determinate opposers of true religion, or they are systematic and energetic transgressors of God's laws. Children of disobedience - Perhaps a Hebraism for disobedient children; but, taken as it stands here, it is a strong expression, in which disobedience, ἡ απειθεια, appears to be personified, and wicked men exhibited as her children; the prince of the power of the air being their father, while disobedience is their mother. Thus they are emphatically, what our Lord calls them, Mat 13:38 , children of the wicked one; for they show themselves to be of their father the devil, because they will do his works, Joh 8:44 . Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews; but I rather think he speaks this generally, and refers to the Jews in the following verse. Verse 3 Among whom also we all had our conversation - We Jews, as well as you Gentiles, have lived in transgressions and sins; ανεστραφημεν, this was the course of our life; we lived in sin, walked in sin, it was woven through our whole constitution, it tinged every temper, polluted every faculty, and perverted every transaction of life. The lusts - the evil, irregular, and corrupt affections of the heart, showed themselves in the perversion of the mind as well as in our general conduct. The mind was darkened by the lusts of the flesh, and both conjoined to produce acts of unrighteousness. It was not the will of God that was done by us, but the will of the flesh and of the mind. And were by nature the children of wrath - For the import of the phrase, by nature, φυσει, see the note on Gal 2:15 , and Rom 2:14 (note). To what is said on those passages, I may add, from Dr. Macknight: - "Nature often signifies one's birth and education, Gal 2:15 : We, who are Jews By Nature. Also, men's natural reason and conscience, Rom 2:14 : The Gentiles who have not the law, do By Nature the things contained in the law, etc. Also, the general sense and practice of mankind, 1Cor 11:14 : Doth not even Nature itself teach you, that if a man have long hair, etc. Also, the original constitution of any thing, Gal 4:8 : Who are not gods By Nature, Also, a disposition formed by custom and habit; thus Demetrius Phalereus said of the Lacedemonians: φυσει εβραχυλογουν Λακωνες· The Lacedemonians had naturally a concise mode of speaking. Hence our word laconic; a short speech, or much sense conveyed in a few words." The words in the text have often been quoted to prove the doctrine of original sin, but, though that doctrine be an awful truth, it is not, in my opinion, intended here; it is rather found in the preceding words, the lusts of the flesh, and the desires of the flesh and of the mind. The apostle appears to speak of sinful habits; and as we say Habit is a second nature, and as these persons acted from their originally corrupt nature - from the lusts of the flesh and of the mind, they thus became, by their vicious habits, or second nature, children of wrath - persons exposed to perdition, because of the impurity of their hearts and the wickedness of their lives. Here we see that the fallen, apostate nature produces the fruits of unrighteousness. The bad tree produces bad fruit. Children of wrath is the same as son of perdition, son of death, etc.; i.e. persons exposed to God's displeasure, because of their sins. Verse 4 But God, who is rich in mercy - As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions. His great love - God's infinite love is the groundwork of our salvation; in reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore the apostle adds, Eph 2:5 : By grace ye are saved - it is by God's free mercy in Christ that ye are brought into this state of salvation. See on Eph 2:8 (note). Verse 5 Even when we were dead in sins - Dead in our souls; dead towards God; dead in law; and exposed to death eternal, Hath quickened us together with Christ - God has given us as complete a resurrection from the death of sin to a life of righteousness, as the body of Christ has had from the grave. And as this quickening, or making alive, was most gratuitous on God's part, the apostle, with great propriety, says; By grace ye are saved. Verse 6 And hath raised us up together in Christ - Or rather, by Christ; his resurrection being the proof that he had made the full atonement, and that we might be justified by his blood. Believing, therefore, the record which God gave of his Son, we received this atonement, and were raised from a death of sin to a life of righteousness; and now we sit in heavenly places - we have a right to the kingdom of God, anticipate this glory, and are indescribably happy in the possession of this salvation, and in our fellowship with Christ Jesus. Verse 7 That in the ages to come - God has produced us an example, and one which shall be on record through all generations, that he quickens dead souls; that he forgives the sins of the most sinful, when they repent and believe in Christ Jesus. So that what God has done for the sinners at Ephesus will serve as an encouragement to all ages of the world; and on this evidence every preacher of the Gospel may boldly proclaim that Christ saves unto the uttermost all that come unto God through him. And thus the exceeding riches of his grace will appear in the provision he has made for the salvation of both Jews and Gentiles. This observation of the apostle is of great use and importance; because we are authorized to state, in all the successive ages of the world, that he who saved the sinners at Ephesus is ever ready to save all who, like them, repent of their sins, and believe in Christ Jesus. Verse 8 For by grace are ye saved, through faith - As ye are now brought into a state of salvation, your sins being all blotted out, and you made partakers of the Holy Spirit; and, having a hope full of immortality, you must not attribute this to any works or merit of yours; for when this Gospel reached you, you were all found dead in trespasses and dead in sins; therefore it was God's free mercy to you, manifested through Christ, in whom ye were commanded to believe; and, having believed by the power of the Holy Spirit, ye received, and were sealed by, the Holy Spirit of promise; so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. By grace arc ye saved, through faith in Christ. This is a true doctrine, and continues to be essential to the salvation of man to the end of the world. But whether are we to understand, faith or salvation as being the gift of God? This question is answered by the Greek text: τῃ γαρ χαριτι εστε σεσωσμενοι δια της πιστεως· και τουτο ουκ εξ ὑμων· Θεου το δωρον, ουκ εξ εργων· ἱνα μη τις καυχησηται· "By this grace ye are saved through faith; and This (τουτο, this salvation) not of you; it is the gift of God, not of works: so that no one can boast." "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. God never believes for any man, no more than he repents for him: the penitent, through this grace enabling him, believes for himself: nor does he believe necessarily, or impulsively when he has that power; the power to believe may be present long before it is exercised, else, why the solemn warnings with which we meet every where in the word of God, and threatenings against those who do not believe? Is not this a proof that such persons have the power but do not use it? They believe not, and therefore are not established. This, therefore, is the true state of the case: God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may. Verse 10 For we are his workmanship - So far is this salvation from being our own work, or granted for our own works' sake, that we are ourselves not only the creatures of God, but our new creation was produced by his power; for we are created in Christ Jesus unto good works. He has saved us that we may show forth the virtues of Him who called us from darkness into his marvelous light. For though we are not saved for our good works, yet we are saved that we may perform good works, to the glory of God and the benefit of man. Which God hath before ordained - Οἱς προητοιμασες· For which God before prepared us, that we might walk in them. For being saved from sin we are made partakers of the Spirit of holiness; and it is natural to that Spirit to lead to the practice of holiness; and he who is not holy in his life is not saved by the grace of Christ. The before ordaining, or rather preparing, must refer to the time when God began the new creation in their hearts; for from the first inspiration of God upon the soul it begins to love holiness; and obedience to the will of God is the very element in which a holy or regenerated soul lives. Verse 11 Wherefore remember - That ye may ever see and feel your obligations to live a pure and holy life, and be unfeignedly thankful to God for your salvation, remember that ye were once heathens in the flesh - without the pure doctrine, and under the influence of your corrupt nature; such as by the Jew's (who gloried, in consequence of their circumcision, to be in covenant with God) were called uncircumcision; i.e. persons out of the Divine covenant, and having no right or title to any blessing of God. Verse 12 That at that time ye were without Christ - Not only were not Christians, but had no knowledge of the Christ or Messiah, and no title to the blessings which were to proceed from him. Aliens from the commonwealth of Israel - Ye were by your birth, idolatry, etc., alienated from the commonwealth of Israel - from the civil and religious privileges of the Jewish people. Strangers from the covenants of promise - Having no part in the promise of the covenant made with Abraham, whether considered as relating to his natural or spiritual seed; and no part in that of the covenant made at Horeb with the Israelites, when a holy law was given them, and God condescended to dwell among them, and to lead them to the promised land. Having no hope - Either of the pardon of sin or of the resurrection of the body, nor indeed of the immortality of the soul. Of all these things the Gentiles had no rational or well-grounded hope. Without God in the world - They had gods many, and lords many; but in no Gentile nation was the true God known: nor indeed had they any correct notion of the Divine nature. Their idols were by nature no gods - they could neither do evil nor good, and therefore they were properly without God, having no true object of worship, and no source of comfort. He who has neither God nor Christ is in a most deplorable state; he has neither a God to worship, nor a Christ to justify him. And this is the state of every man who is living without the grace and Spirit of Christ. All such, whatever they may profess, are no better than practical atheists. Verse 13 Ye who sometimes were far off - To be far off, and to be near, are sayings much in use among the Jews; and among them, to be near signifies, 1. To be in the approbation or favor of God; and to be far off signifies to be under his displeasure. So a wicked Jew might be said to be far off from God when he was exposed to his displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because such persons are in his favor. 2. Every person who offered a sacrifice to God was considered as having access to him by the blood of that sacrifice: hence the priests, whose office it was to offer sacrifices, were considered as being nigh to God; and all who brought gifts to the altar were considered as approaching the Almighty. 3. Being far off, signified the state of the Gentiles as contradistinguished from the Jews, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had access to this tabernacle, or were nigh to it or encamped about it, were said to be nigh to God; those who had no access to it were said to be far off. Hence the latter phrase is used to distinguish the Gentiles from the Jewish people; and this appears to be the meaning of the prophet, Isa 57:19 : I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; i.e. I give cause of praise and rejoicing to the Gentile as well as to the Jew. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were unacquainted with God, and were even without God in the world, are brought to an acquaintance with him; and are now, through Christ Jesus, brought into the favor and fellowship of God. And as the Jews of old approached God by the blood of their sacrifices, so you approach him by the blood of Christ. Verse 14 For he is our peace - Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, שלום shalom, to reconcile both to God and to each other. Who hath made both one - Formed one Church out of the believers of both people. The middle wall of partition - By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of separation, but also at variance. This expression, the middle wall, can refer only to that most marked distinction which the Jewish laws and customs made between them and all other nations whatsoever. Some think it refers to their ancient manner of living among the Gentiles, as they always endeavored to live in some place by themselves, and to have a river or a wall between them and their heathen neighbors. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by repentance and faith, he may be said to have broken down the middle wall of partition. When, at the death of Christ, the veil of the temple was rent from the top to the bottom, it was an emblem that the way to the holiest was laid open, and that the people at large, both Jews and Gentiles, were to have access to the holiest by the blood of Jesus. Some think there is an allusion here to the wall called chel, which separated the court of Israel from the court of the Gentiles; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle. Verse 15 Having abolished in his flesh - By his incarnation and death he not only made an atonement for sin, but he appointed the doctrine of reconciliation to God, and of love to each other, to be preached in all nations; and thus glory was brought to God in the highest, and on earth, peace and good will were diffused among men. The enmity of which the apostle speaks was reciprocal among the Jews and Gentiles. The former detested the Gentiles, and could hardly allow them the denomination of men; the latter had the Jews in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth. The law of commandments - Contained in, or rather concerning, ordinances; which law was made merely for the purpose of keeping the Jews a distinct people, and pointing out the Son of God till he should come. When, therefore, the end of its institution was answered, it was no longer necessary; and Christ by his death abolished it. To make in himself - To make one Church out of both people, which should be considered the body of which Jesus Christ is the head. Thus he makes one new man - one new Church; and thus he makes and establishes peace. I think the apostle still alludes to the peace-offering, שלום shalom, among the Jews. They have a saying, Sephra, fol. 121: Whosoever offers a peace-offering sacrifice, brings peace to the world. Such a peace-offering was the death of Christ, and by it peace is restored to the earth. Verse 16 That he might reconcile both - in one body - That the Jews and Gentiles, believing on the Lord Jesus, might lay aside all their causes of contention, and become one spiritual body, or society of men, influenced by the Spirit, and acting according to the precepts of the Gospel. Having slain the enmity thereby - Having, by his death upon the cross, made reconciliation between God and man, and by his Spirit in their hearts removed the enmity of their fallen, sinful nature. Dr. Macknight thinks that abolishing the enmity is spoken of the removal of the hatred which the Jews and Gentiles mutually bore to each other, because of the difference of their respective religious worship; and that slaying the enmity refers to the removal of evil lusts and affections from the heart of man, by the power of Divine grace. This is nearly the sense given above. Verse 17 And came and preached peace - Proclaimed the readiness of God to forgive and save both Jews and Gentiles. See the note on Eph 2:13 . Verse 18 For through him - Christ Jesus, we both - Jews and Gentiles, have access by one Spirit - through the influence of the Holy Ghost, unto the Father - God Almighty. This text is a plain proof of the holy Trinity. Jews and Gentiles are to be presented unto God the Father; the Spirit of God works in their hearts, and prepares them for this presentation; and Jesus Christ himself introduces them. No soul can have access to God but by Jesus Christ, and he introduces none but such as receive his Holy Spirit. All who receive that Spirit are equally dear to him; and, whatever their names be among men, they are known in heaven as children of God, and heirs of eternal glory. Verse 19 Ye are no more strangers - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, sojourners - persons who have no property in the land, and may only rent a house for the time being. Fellow citizens with the saints - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews. Of the household of God - The house of God is the temple; the temple was a type of the Christian Church; this is now become God's house; all genuine believers are considered as being οικειοι, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain. Verse 20 And are built upon the foundation - Following the same metaphor, comparing the Church of Christ to a city, and to the temple, the believing Ephesians are represented as parts of that building; the living stones out of which it is principally formed, 1Pet 2:4 , 1Pet 2:5 , having for foundation - the ground plan, specification, and principle on which it was builded, the doctrine taught by the prophets in the Old Testament, and the apostles in the New. Jesus Christ being that corner stone, or ακρογωνιαιος, the chief angle or foundation corner stone, the connecting medium by which both Jews and Gentiles were united in the same building. Elsewhere Jesus Christ is termed the foundation stone. Behold I lay in Zion a foundation stone, a tried stone, a precious corner stone, Isa 28:16 ; but the meaning is the same in all the places where these terms, foundation and corner stone, occur; for in laying the foundation of a building, a large stone is generally placed at one of the angles or corners, which serves to form a part of the two walls which meet in that angle. When, therefore, the apostle says that Jesus Christ is the chief corner stone, it means such a foundation stone as that above mentioned. Verse 21 In whom - By which foundation corner stone, Christ Jesus, all the building, composed of converted Jews and Gentiles, fitly framed together, συναρμολογουμενη, properly jointed and connected together, groweth unto a holy temple - is continually increasing, as new converts from Judaism or heathenism flock into it. It is not a finished building, but will continue to increase, and be more and more perfect, till the day of judgment. Verse 22 In whom ye also are builded - The apostle now applies the metaphor to the purpose for which he produced it, retaining however some of the figurative expressions. As the stones in a temple are all properly placed so as to form a complete house, and be a habitation for the Deity that is worshipped there, so ye are all, both believing Jews and Gentiles, prepared by the doctrine of the prophets and apostles, under the influence of the Spirit of Christ, to become a habitation of God, a Church in which God shall be worthily worshipped, and in which he can continually dwell. 1. Many suppose that the apostle in the preceding chapter alludes to the splendor of the temple of Diana at Ephesus, which was reputed one of the wonders of the world. But to me this opinion does not seem sufficiently founded. I believe he has the Jewish temple continually in view; for that temple, above all in the universe, could alone be said to be a habitation of God. Both in the tabernacle and temple God dwelt between the cherubim; there was the symbol of his presence, and there was the worship performed which himself had prescribed. After the model of this was the spiritual temple, the Christian Church, constructed; and God was to dwell in the one, as he had dwelt in the other. This simile, drawn from the temple at Jerusalem, was alone worthy of the apostle's design; to have alluded to the temple of Diana would have disgraced his subject. And as many at Ephesus were Jews, and well acquainted with the temple at Jerusalem, they would both feel and venerate the apostle's simile, and be led to look for the indwelling of God; that which distinguished the Jewish temple from all others on the face of the earth. 2. The Church of God is very properly said to be a most noble and wonderful work, and truly worthy of God himself. There is nothing, says one, so august as this Church, seeing it is the temple of God. Nothing so worthy of reverence, seeing God dwells in it. Nothing so ancient, since the patriarchs and prophets labored in building it. Nothing so solid, since Jesus Christ is the foundation of it. Nothing more closely united and indivisible, since he is the corner stone. Nothing so lofty, since it reaches as high as heaven, and to the bosom of God himself. Nothing so regular and well proportioned, since the Holy Spirit is the architect. Nothing more beautiful, or adorned with greater variety, since it consists of Jews and Gentiles, of every age, country, sex, and condition: the mightiest potentates, the most renowned lawgivers, the most profound philosophers, the most eminent scholars, besides all those of whom the world was not worthy, have formed a part of this building. Nothing more spacious, since it is spread over the whole earth, and takes in all who have washed their robes, and made them white in the blood of the Lamb. Nothing so inviolable, since it is consecrated to Jehovah. Nothing so Divine, since it is a living building, animated and inhabited by the Holy Ghost. Nothing so beneficent, seeing it gives shelter to the poor, the wretched, and distressed, of every nation, and kindred, and tongue. It is the place in which God does his marvelous works; the theater of his justice, mercy, goodness, and truth; where he is to be sought, where he is to be found, and in which alone he is to he retained. As we have one only God, and one only Savior and Mediator between God and man, and one only inspiring Spirit; so there is but one Church, in which this ineffable Jehovah performs his work of salvation. That Church, however scattered and divided throughout the world, is but one building, founded on the Old and New Testaments; having but one sacrifice, the Lord Jesus, the Lamb of God that takes away the sin of the world. 3. Of this glorious Church every Christian soul is an epitome; for as God dwells in the Church at large, so he dwells in every believer in particular: each is a habitation of God through the Spirit. In vain are all pretensions among sects and parties to the privileges of the Church of Christ, if they have not the doctrine and life of Christ. Traditions and legends are not apostolic doctrines, and showy ceremonies are not the life of God in the soul of man. 4. Religion has no need of human ornaments or trappings; it shines by its own light, and is refulgent with its own glory. Where it is not in life and power, men have endeavored to produce a specious image, dressed and ornamented with their own hands. Into this God never breathed, therefore it can do no good to man, and only imposes on the ignorant and credulous by a vain show of lifeless pomp and splendor. This phantom, called true religion and the Church by its votaries, is in heaven denominated vain superstition; the speechless symbol of departed piety. Introduction Paul, a prisoner for the testimony of Jesus, declares his knowledge of what had been a mystery from all ages, that the Gentiles should be fellow heirs and of the same body with the Jews, Eph 3:1-6 . Which doctrine he was made a minister, that he might declare the unsearchable riches of Christ, and make known to principalities and powers this eternal purpose of God, Eph 3:7-12 . He desires them not to be discouraged on account of his tribulations, Eph 3:13 . His prayer that they might be filled with all the fullness of God, Eph 3:14-19

And he hath quickened you - In the nineteenth and twentieth verses of the preceding chapter, St. Paul spoke of God's working in them by the same almighty power whereby he raised Christ from the dead. On the mention of this he, in the fulness of his heart, runs into a flow of thought concerning the glory of Christ's exaltation in the three following verses. He here resumes the thread of his discourse. Who were dead - Not only diseased, but dead; absolutely void of all spiritual life; and as incapable of quickening yourselves, as persons literally dead. In trespasses and sins - Sins seem to be spoken chiefly of the gentiles, who knew not God; trespasses, of the Jews, who had his law, and yet regarded it not, Eph 2:5 . The latter herein obeyed the flesh; the former, the prince of the power of the air.

Introduction to Ephesians Chapter 2 ANALYSIS OF THE CHAPTER THIS chapter is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the previous chapter, ( Eph 1:19 )--the greatness of the POWER of God, evinced in the salvation of his people. The great manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes ( Eph 2:1 ) that God had quickened those who had been dead in trespasses and sins, and proceeds ( Eph 2:2,3 ) to show the condition which they were before their conversion. He then observes Eph 2:4-7 that God, of his infinite mercy, when they were dead in sin, had quickened them together with Christ, and had raised them up to sit with him in heavenly places. He then states that this was not by human power, but was the work of Divine power, and that they were the workmanship of God, Eph 2:8-10. The remainder of the chapter Eph 2:11-22 is occupied with a statement of the privileges resulting from the mercy of God in calling them into his kingdom. The apostle endeavours to impress their minds strongly with a sense of the mercy and love and power of God in thus calling them to himself. He reminds them of their former condition when Gentiles, as being without God, and that they were now brought nigh by the blood of Christ, Eph 2:11-13; he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one, Eph 2:14-18; and he compares them now to a temple raised for God, and to constitute the place of his dwelling on the earth, Eph 2:19-22. By all these considerations he endeavours to impress their minds with a sense of obligation, and to lead them to devote themselves to that God who had raised them from the dead, and had breathed into them the breath of immortal life. Verse 1. And you hath he quickened. The words "hath he quickened," or made to live, are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had evinced towards the people, Eph 1:19 and to show that this was put forth in connexion with the resurrection of the Lord Jesus, and his exaltation to the right hand of God in heaven. Rom 6:4, and " Rom 6:5-11. Comp. Col 2:12,13, 3:1. The words "hath he quickened" mean, hath he made alive, or made to live, Jn 5:21, Rom 4:17, 1Cor 15:36. Who were dead in trespasses and sins. On the meaning of the word dead, Rom 5:12; Rom 6:2. It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted they were "dead in sins." There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive---i. e., to holiness. Of course, this does not mean that they were in all respects dead. It does not mean that they had no animal life, or that they did not breathe, and walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true. Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact--that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects which are around him. A corpse is insensible. It sees not, and hears not, and feels not. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breath forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all. It sees no beauty in the landscape; hears not the voice of a friend; looks not upon the glorious sun and stars; and is unaffected by the running stream and the rolling ocean. So with the sinner in regard to the spiritual and eternal world, he sees no beauty in religion; he hears not the call of God; he is unaffected by the dying love of the Saviour; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in fact, the condition of a sinful world. There is, indeed, life and energy and motion. There are vast plans and projects, and the world is intensely active. But, in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead, or open the sightless eye-balls on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of him who can do it. (a) "hath he quickened" Jn 5:24, Col 2:13 (*) "quickened" "made alive"

State of the Ephesians by Nature. ( a. d. 61.) 1 And you hath he quickened, who were dead in trespasses and sins; 2 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 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. The miserable condition of the Ephesians by nature is here in part described. Observed, 1. Unregenerate souls are dead in trespasses and sins. All those who are in their sins, are dead in sins; yea, in trespasses and sins, which may signify all sorts of sins, habitual and actual, sins of heart and of life. Sin is the death of the soul. Wherever that prevails there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, v. 2 . In the first verse he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world are used to do. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See Matt. xii. 24 , 26 . The legions of apostate angels are as one power united under one chief; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom: and it was the opinion of both Jews and heathens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God's permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but it is the comfort and joy of God's people that he who is head over all things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The children of disobedience are such as choose to disobey God, and to serve the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only heretofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves, and whose natural state he further describes in the next words. 4. We are by nature drudges to the flesh, and to our corrupt affections, v. 3 . By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse themselves, 2 Cor. vii. 1 . The fulfilling of the desires of the flesh and of the mind includes all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. The carnal mind makes a man a perfect slave to his vicious appetite.— The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them. 5. We are by nature the children of wrath, even as others. The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imitation, but from the time when we began to exist, and by reason of our natural inclinations and appetites. All men, being naturally children of disobedience, are also by nature children of wrath: God is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have sinners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory! Thus far the apostle has described the misery of a natural state in these verses , which we shall find him pursuing again in some following ones.

Wherein. In which sins, or in the practice of which transgressions. Ye walked. You lived, life being often compared to a journey or a race. Rom 6:4. According to the course of this world. In conformity with the customs and manners of the world at large. The word here rendered world -- course αιων--means properly age, but is often used to denote the present world, with its cares, temptations, and desires; and here denotes particularly the men of this world. The meaning is, that they had lived formerly as other men lived; and the idea is strongly conveyed that the course of the men of this world is to walk in trespasses and sins. The sense is, that there was by nature no difference between them and others, and that all the difference which now existed had been made by grace. According to the prince of the power of the air. See Eph 6:12. 2Cor 4:4. There can be no doubt that Satan is here intended, and that Paul means to say that they were under his control as their leader and prince. The phrase, "the prince of the power," may mean either "the powerful prince," or it may mean that this prince had power over the air, and lived and reigned there particularly. The word "prince"-- αρχων -- Archon, means one first in authority and power, and is then applied to any one who has the pre-eminence or rule. It is applied to Satan, or the chief of the fallen angels, as where he is called "the prince--αρχων-- of the devils," Mt 9:34, 12:24, Mk 3:22, Lk 11:15; "the prince of this world," Jn 12:31, 14:30, 16:11. But why he is here called the prince having power over the air, it is not easy to determine. Robinson ( Lex.) supposes it to be because he is lord of the powers of the air; that is, of the demons who dwell and rule in the atmosphere. So Doddridge supposes that it means that he controls the fallen spirits who are permitted to range the regions of the atmosphere. It is generally admitted that the apostle here refers to the prevailing opinions both among the Jews and heathen, that the air was thickly peopled with spirits or demons. That this was a current opinion may be seen fully proved in Wetstein. Comp. Bloomfield, Grotius, and particularly Koppe. Why the region of the air was supposed to be the dwelling-place of such spirits is now unknown. The opinion may have been either that such spirits dwelt in the air or that they had control over it, according to the later Jewish belief. Cocceius, and some others, explain the word air here as meaning the same as darkness, as in profane writers. It is evident to my mind that Paul does not speak of this as a mere tradition, opinion, or vagary of the fancy, ar as a superstitious belief; but that he refers to it as a thing which he regarded as true. In this opinion I see no absurdity that should make it impossible to believe it. For, (1.) the Scriptures abundantly teach that there are fallen, wicked spirits; and the existence of fallen angels is no more improbable than the existence of fallen men. (2.) The Bible teaches that they have much to do with this world. They tempted man; they inflicted disease in the time of the Saviour; they are represented as alluring and deceiving the race. (3.) They must have some locality-some part of the universe where they dwell. That they were not confined down to hell in the time of the Redeemer is clear from the New Testament; for they are often represented as having afflicted and tortured men. (4.) Why is there any improbability in the belief that their residence should have been in the regions of the air? That while they were suffered to be on earth to tempt and afflict men, they should have been permitted peculiarly to occupy these regions? Who can tell what may be in the invisible world, and what spirits may be permitted to fill up the vast space that now composes the universe? And who can tell what control may have been given to such fallen spirits over the regions of the atmosphere--over clouds, and storms, and pestilential air? Men have control over the earth, and pervert and abuse the powers of nature to their own ruin and the ruin of each other. The elements they employ for the purposes of ruin and of temptation. Fruit and grain they convert to poison; minerals, to the destruction caused by war. In itself considered, there is nothing more improbable that spirits of darkness may have had control over the regions of the air, than that fallen man has over the earth; and no more improbability that that power has been abused to ruin men, than that the power of men is abused to destroy each other. No one can prove that the sentiment here referred to by Paul is not true; and no one can show how the doctrine that fallen spirits may do mischief in any part of the works of God, is any more improbable than that wicked men should do the same thing. The word " power " here--" power of the air"--I regard as synonymous with dominion or rule: "a prince having dominion or rule over the air." The spirit that now worketh. That still lives, and whose energy for evil is still seen and felt among the wicked. Paul here means undoubtedly to teach that there was such a spirit, and that he was still active in controlling men. The children of disobedience. The wicked, Col 3:6. (b) "in time past" Acts 19:35 (c) "of the air" Eph 6:12 (d) "of disobedience" Col 3:6 Verse 3. We

According to the course of this world - The word translated course properly means a long series of times, wherein one corrupt age follows another. According to the prince of the power of the air - The effect of which power all may perceive, though all do not understand the cause of it: a power unspeakably penetrating and widely diffused; but yet, as to its baneful influences, beneath the orb of believers. The evil spirits are united under one head, the seat of whose dominion is in the air. Here he sometimes raises storms, sometimes makes visionary representations, and is continually roving to and fro. The spirit that now worketh - With mighty power; and so he did, and doth in all ages. In the sons of disobedience - In all who do not believe and obey the gospel.

Among whom we - Jews. Also, formerly had our conversation: doing the will of the flesh - In gross, brutal sins. And of the mind - By spiritual, diabolical wickedness. In the former clause, flesh denotes the whole evil nature; in the latter, the body opposed to the soul. And were by nature - That is, in our natural state. Children of wrath - Having the wrath of God abiding on us, even as the gentiles. This expression, by nature, occurs also, Gal 4:8 ; Rom 2:14; and thrice in the eleventh chapter. Rom 11:24 But in none of these places does it signify, by custom, or practice, or customary practice, as a late writer affirms. Nor can it mean so here For this would make the apostle guilty of gross tautology, their customary sinning having been expressed already, in the former part of the verse. But all these passages agree in expressing what belongs to the nature of the persons spoken of.

all had our conversion. 2Cor 1:12. Comp. 1Pet 4:3. In the lusts of our flesh. Living to gratify the flesh, or the propensities of a corrupt nature. It is observable here, that the apostle changes the form of the address from " ye " to " we," thus including himself with others, and saying that this was true of all before their conversion. He means undoubtedly to say, that whatever might have been the place of their birth, or the differences of religion under which they had been trained, they were substantially alike by nature. It was a characteristic of all that they lived to fulfil the desires of the flesh and of the mind. The design of the apostle in thus grouping himself with them was, to show that he did not claim to be any better by nature than they were, and that all which any of them had of value was to be traced to the grace of God. There is much delicacy here on the part of the apostle. His object was to remind them of the former grossness of their life, and their exposure to the wrath of God. Yet he does not do it harshly. He includes himself in their number. He says that what he affirms of them was substantially true of himself --of all--that they were under condemnation, and exposed to the Divine wrath. Fulfilling the desires of the flesh and of the mind. Marg. as in Greek, wills. Complying with the wishes of a depraved nature. The "will of the flesh" is that to which the flesh, or the unrenewed nature of man, prompts; and Paul says that all had been engaged in fulfilling those fleshly propensities. This was clearly true of the heathen, and it was no less true of the unconverted Jew that he lived for himself, and sought to gratify the purposes of a depraved nature, though it might manifest itself in a way different from the heathen. The "will of the mind" referred to here relates to the wicked thoughts and purposes of the unrenewed nature--the sins which relate rather to the intellect than to the gross passions. Such, for instance, are the sins of pride, envy, ambition, covetousness, etc.; and Paul means to say, that before conversion they lived to gratify these propensities, and to accomplish these desires of the soul. And were by nature, φυσει. By birth, or before we were converted. By conversion and adoption they became the children of God; before that, they were all the children of wrath. This is, I think, the fair meaning of this important declaration. It does not affirm when they began to be such, or that they were such as soon as they were born, or that they were such before they became moral agents, or that they became such in virtue of theft connexion with Adam--whatever may be the truth on these points; but it affirms that before they were renewed, they were the children of wrath. So far as this text is concerned, this might have been true at their very birth; but it does not directly and certainly prove that. It proves that at no time before their conversion were they the children of God, but that their whole condition before that was one of exposure to wrath. Comp. Rom 2:14,27, 1Cor 11:14; Gal 2:15. Some men are born Jews, and some heathen; some free, and some slaves; some white, and some black; some are born to poverty, and some to wealth; some are the children of kings, and some of beggars; but, whatever their rank or condition, they are born exposed to wrath, or in a situation which would render them liable to wrath. But why this is the apostle does not say. Whether for their own sins, or for the sins of another; whether by a corrupted soul, or by imputed guilt; whether they act as moral agents as soon as born, or at a certain period of childhood, Paul does not say. The children of wrath. Exposed to wrath, or liable to wrath. They did not by nature inherit holiness; they inherited that which would subject them to wrath. The meaning has been well expressed by Doddridge, who refers it "to the original apostasy and corruption, in consequence of which men do, according to the course of nature, fall early into personal guilt, and so become obnoxious to the Divine displeasure." Many modern expositors have supposed that this has no reference to any original tendency of our fallen nature to sin, or to native corruption, but that it refers to the habit of sin, or to the fact of their having been the slaves of appetite and passion. I admit that the direct and immediate sense of the passage is, that they were, when without the gospel, and before they were renewed, the children of wrath; but still the fair interpretation is, that they were born to that state, and that that condition was the regular result of their native depravity; and I do not know a more strong or positive declaration that can be made to show that men are by nature destitute of holiness, and exposed to perdition. Even as others. That is, "do not suppose that you stand alone, or that you are the worst of the species. You are indeed, by nature, the children of wrath; but not you alone. All others were the same. You have a common inheritance with them. I do not mean to charge you with being the worst of sinners, or as being alone transgressors. It is the common lot of man--the sad, gloomy inheritance to which we all are born." The Greek is, οιλοιποι-- " the remainder, or the others," --including all. Rom 5:1. This doctrine, that men without the gospel are the children of wrath, Paul had fully defended in Romans, chapters 1-3. No truth, perhaps, is more frequently stated in the Bible; none is more fearful and awful in its character. What a declaration, that we "are by nature the children of wrath!" Who should not inquire what it means? Who should not make an effort to escape from the wrath to come, and become a child of glory and an heir of life? (a) "all had" 1Pet 4:3 (*) "lusts" "desires" (1) "desires" "wills"Verse 4. But God, who is

The Change Wrought in the Ephesians. ( a. d. 61.) 4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe, I. By whom, and in what manner, it was brought about and effected. 1. Negatively: Not of yourselves, v. 8 . Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, v. 9 . These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positively: But God, who is rich in mercy, &c., v. 4 . God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved ( v. 5 ), and by grace are you saved through faith—it is the gift of God, v. 8 . Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe, II. Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened ( v. 5 ), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also. 2. We who were buried are raised up, v. 6 . What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner.— And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne. III. Observe what is the great design and aim of God in producing and effecting this change: And this, 1. With respect to others: That in the ages to come he might show, &c. ( v. 7 ), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us. 2. With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, &c., v. 10 . It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, &c. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature ( for we are the workmanship of God ), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.

Mercy removes misery: love confers salvation.

rich in mercy. On the use of the word rich by Paul, Eph 1:7. It is a beautiful expression. "God is rich in mercy;" overflowing, abundant. Mercy is the riches or the wealth of God. Men are often rich in gold, and silver, and they pride themselves in these possessions; but God is rich in mercy. In that he abounds; and he is so rich in it he is willing to impart it to others; so rich that he can make all blessed. For his great love. That is, his great love was the reason why he had compassion upon us. It is not that we had any claim, or deserved his favour; but it is, that God had for man original and eternal love, and that love led to the gift of a Saviour, and to the bestowment of salvation.Verse 5. Even when we we

re dead in sins. Eph 2:1. Comp. Rom 5:8. The construction here is-- "God, who is rich in mercy, on account of the great love which he bare unto us, even being dead in sin, hath quickened us," etc. It does not mean that he quickened us when we were dead in sin, but that he loved us then, and made provision for our salvation. It was love to the children of wrath; love to those who had no love to return to him; love to the alienated and the lost. That is true love--the sincerest and the purest benevolence--love, not like that of men, but such only as God bestows. Man loves his friend, his benefactor, his kindred --God loves his foes, and seeks to do them good. Hath quickened us. Hath made us alive. Eph 2:1. Together with Christ. In connexion with him; or in virtue of his being raised up from the grave. The meaning is, that there was such a connexion between Christ and those whom the Father had given to him, thai his resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members--the whole body together. Rom 6:5. Everywhere in the New Testament, the close connexion of the believer with Christ is affirmed. We are crucified with him. We die with him. We rise with him. We live with him. We reign with him. We are joint heirs with him. We share his sufferings on earth, ( 1Pet 4:13;) and we share his glory with him on his throne, Rev 3:21. By grace ye are saved. Marg., by whose. Rom 3:24. Paul's mind was full of the subject of salvation by grace, and he throws it in here, even in an argument, as a point which he would never have them lose sight of. The subject before him was one eminently adapted to bring this truth to mind; and though, in the train of his arguments, he had no time now to dwell on it, yet he would not suffer any opportunity to pass without referring to it. (a) "when we were dead" Rom 5:6,8,10 (*) "quickened us" "made us alive" (1) "by grace" "by whose" (b) "ye are saved" Rom 3:24 Verse 6. And hath raised

He hath quickened us together with Christ - In conformity to him, and by virtue of our union with him. By grace ye are saved - Grace is both the beginning and end. The apostle speaks indifferently either in the first or second person; the Jews and gentiles being in the same circumstance, both by nature and by grace. This text lays the axe to the very root of spiritual pride, and all glorying in ourselves. Therefore St. Paul, foreseeing the backwardness of mankind to receive it, yet knowing the absolute necessity of its being received, again asserts the very same truth, Eph 2:8 , in the very same words.

And hath raised us up together - Both Jews and gentiles already in spirit; and ere long our bodies too will be raised. And made us all sit together in heavenly places - This is spoken by way of anticipation. Believers are not yet possessed of their seats in heaven; but each of them has a place prepared for him.

us up together. That is, we are raised from the death of sin to the life of religion, in connexion with the resurrection of Jesus, and in virtue of that. So close is the connexion between him and his people, that his resurrection made theirs certain. Comp. Col 2:12. Rom 6:5. And made us sit together. Together with him. That is, we share his honours. So close is our connexion with him, that we shall partake of his glory, and in some measure do now. Mt 19:28, and Rom 8:17. In heavenly places. Eph 1:3. The meaning is, that he has gone to the heavenly world as our Head and Representative. His entrance there is a pledge that we shall also enter there. Even here we have the anticipation of glory, and are admitted to exalted honours, as if we sat in heavenly places, in virtue of our connexion with him. In Christ Jesus. It is in connexion with him that we are thus exalted, and thus filled with joy and peace. The meaning of the whole is, "We are united to Christ. We die with him, and live with him. We share his sufferings, and we share his joys. We become dead to the world in virtue of his death; we become alive unto God in virtue of his resurrection; in heaven we shall share his glory and partake of his triumphs." (c) "us up together" Col 2:12 Verse 7. That in the age

s to come. In all future times. The sense is, that the riches of Divine grace, and the Divine benignity, would be shown in the conversion of Christians and their salvation to all future times. Such was his love to those who were lost, that it would be an everlasting monument of his mercy, a perpetual and unchanging proof that he was good. The sense is, we are raised up with Christ, and are made to partake of his honour and glory, in order that others may for ever be impressed with a sense of the Divine goodness and mercy to us. The exceeding riches of his grace. The abounding, overflowing riches of grace. Eph 1:7. This is Paul's favourite expression--an expression so beautiful and so full of meaning that it will bear often to be repeated. We may learn from this verse, (1.) that one object of the conversion and salvation of sinners is to furnish a proof of the mercy and goodness of God. (2.) Another object is, that their conversion may be an encouragement to others. The fact, that such sinners as the Ephesians had been, were pardoned and saved, affords encouragement also to others to come and lay hold on life. And so of all other sinners who are saved. Their conversion is a standing encouragement to all others to come in like manner; and now the history of the church for more than eighteen hundred years furnishes all the encouragement which we could desire. (3.) The conversion of great sinners is a special proof of the Divine benignity. So Paul argues in the case before us; and so he often argued from his own case. 1Timm 1:16. (4.) Heaven, the home of the redeemed, will exhibit the most impressive proof of the goodness of God that the universe furnishes. There will be a countless host who were once polluted and lost; who were dead in sins; who were under the power of Satan, and who have been saved by the riches of Divine grace--a host now happy and pure, and free from sin, sorrow, and death--the living and eternal monuments of the grace of God. (d) "kindness" Tit 3:4 Verse 8. For by grace ar

The ages to come - That is, all succeeding ages.

By grace ye are saved through faith - Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretence to personal desert, receives the heavenly blessing. And this is not of yourselves - This refers to the whole preceding clause, That ye are saved through faith, is the gift of God.

e ye saved. By mere favour. It is not by your own merit; it is not because you have any claim. This is a favourite doctrine with Paul, as it is with all who love the Lord Jesus in sincerity. Rom 1:7, 3:24. Through faith. Grace bestowed through faith, or in connexion with believing. Rom 1:17; Rom 4:17. And that not of yourselves. That is, salvation does not proceed from yourselves. The word rendered that --τουτο--is in the neuter gender, and the word faith --πιστις --is in the feminine. The word "that," therefore, does not refer particularly to faith, as being the gift of God, but to the salvation by grace of which he had been speaking. This is the interpretation of the passage which is the most obvious, and which is now generally conceded to be the true one. See Bloomfield. Many critics, however, as Doddridge, Beza, Piscator, and Chrysostom, maintain that the word "that" τουτο refers to "faith," (πιστις;) and Doddridge maintains that such a use is common in the New Testament. As a matter of grammar this opinion is certainly doubtful, if not untenable; but as a matter of theology it is a question of very little importance. Whether this passage proves it or not, it is certainly true that faith is the gift of God. It exists in the mind only when the Holy Ghost produces it there, and is, in common with every other Christian excellence, to be traced to his agency on the heart. This opinion, however, does not militate at all with the doctrine that man himself believes. It is not God that believes for him, for that is impossible. It is his own mind that actually believes, or that exercises faith. Rom 4:3. In the same manner repentance is to be traced to God. It is one of the fruits of the operation of the Holy Spirit on the soul. But the Holy Ghost does not repent for us. It is our own mind that repents; our own heart that feels; our own eyes that weep--and without this there can be no true repentance. No one can repent for another; and God neither can nor ought to repent for us. He has done no wrong, and if repentance is ever exercised, therefore, it must be exercised by our own minds. So of faith. God cannot believe for us. We must believe, or we shall be damned. Still this does not conflict at all with the opinion, that if we exercise faith, the inclination to do it is to be traced to the agency of God on the heart. I would not contend, therefore, about the grammatical construction of this passage, with respect to the point of the theology contained in it; still it accords better with the obvious grammatical construction, and with the design of the passage to understand the word "that" as referring not to faith only, but to salvation by grace. So Calvin understands it, and so it is understood by Storr, Locke, Clarke, Koppe, Grotius, and others. It is the gift of God. Salvation by grace is his gift. It is not of merit; it is wholly by favour. (e) "are ye saved" 2Ti 1:9 (f) "and that not" Rom 4:16 (g) "of yourselves" Jn 6:44,65 Verse 9. Not of works.

Rom 3:20. Rom 3:27 Verse 10. For we are his workmanship. We a

Not by works - Neither this faith nor this salvation is owing to any works you ever did, will, or can do.

For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works - That afterwards we might give ourselves to them. Which God had before preprepared - The occasions of them: so we must still ascribe the whole to God. That we might walk in them - Though not be justified by them.

re his making --ποιημα. That is, we are created or formed by him, not only in the general sense in which all things are made by him, but in that peculiar sense which is denoted by the new creation. 2Cor 5:17. Whatever of peace, or hope, or purity we have, has been produced by his agency on the soul. There cannot be conceived to be a stronger expression to denote the agency of God in the conversion of men, or the fact that salvation is wholly of grace. Created in Christ Jesus. On the word created, 2Cor 5:17. Unto good works. With reference to a holy life; or, the design for which we have been created in Christ is, that we should lead a holy life. The primary object was not to bring us to heaven. It was that we should be holy. Paul held perhaps more firmly than any other man to the position, that men are saved by the mere grace of God, and by a Divine agency on the soul; but it is certain that no man ever held more firmly that men must lead holy lives, or they could have no evidence that they were the children of God. Which God hath before ordained. Marg., prepared. The word here used means to prepare beforehand, then to predestinate, or appoint before. The proper meaning of this passage is, "to which (οις) good works God has predestinated us, or appointed us beforehand, that we should walk in them." The word here used--προετοιμαζω--occurs in the New Testament nowhere else, except in Rom 9:23, where it is rendered, "had afore prepared." It involves the idea of a previous determination, or an arrangement beforehand for securing a certain result. The previous preparation here referred to was the Divine intention; and the meaning is, that God had predetermined that we should lead holy lives. It accords, therefore, with the declaration in Eph 1:4, that he had chosen his people before the foundation of the world, that they should be holy. Eph 1:4. That we should walk in them. That we should live holy lives. The word walk is often used in the Scriptures to denote the course of life. Rom 6:4. (a) "God hath before ordained" Eph 1:4 (1) "ordained" "prepared"Verse 11. Wherefore remember. The design of this evidently is

Wherefore remember - Such a remembrance strengthens faith, and increases gratitude. That ye being formerly gentiles in the flesh - Neither circumcised in body nor in spirit. Who were accordingly called the uncircumcision - By way of reproach. By that which is called the circumcision - By those who call themselves the circumcised, and think this a proof that they are the people of God; and who indeed have that outward circumcision which is performed by hands in the flesh.

to excite a sense of gratitude in their bosoms for that mercy which had called them from the errors and sins of their former lives to the privileges of Christians. It is a good thing for Christians to " remember " what they were. No faculty of the mind can be better employed to produce humility, penitence, gratitude, and love, than the memory. It is well to recall the recollection of our former sins; to dwell upon our hardness of heart, our alienation, and our unbelief; and to remember our wanderings and our guilt, until the heart be affected, and we are made to feel. The converted Ephesians had much guilt to recollect and to mourn over in their former life; and so have all who are converted to the Christian faith. That ye being in time past. Formerly--ποτε. Gentiles in the flesh. You were Gentiles in the flesh, i.e., under the dominion of the flesh, subject to the control of carnal appetites and pleasures. Who are called uncircumcision. That is, who are called "the uncircumcised." This was a term similar to that which we use when we speak of "the unbaptized." It meant that they were without the pale of the people of God; that they enjoyed none of the ordinances and privileges of the true religion; and was commonly a term of reproach. Comp. Jud 14:3, 15:18, 1Sam 14:6, 17:26; 1Sam 31:4, Eze 31:18. By that which is called the Circumcision. By those who are circumcised, i.e., by the Jews. In the flesh made by hands. In contradistinction from the circumcision of the heart. Rom 2:28, Rom 2:29. They had externally adopted the rites of the true religion, though it did not follow that they had the circumcision of the heart, or that they were the true children of God.Verse 12. Ye were without Christ. You were without the knowledge o

The Miserable Condition of the Ephesians by Nature. ( a. d. 61.) 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; 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: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, &c., v. 11 . As if he had said, "You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, &c., that is, "You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, v. 12 . " At that time, while you were Gentiles, and in an unconverted state, you were," 1. "In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life—no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian's hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God. The apostle proceeds ( v. 13 ) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, &c. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses . Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He be holds the proud afar off. "But now in Christ Jesus, &c., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.

f the Messiah. You had not heard of him; of course you had not embraced him. You were living without any of the hopes and consolations which you now have, from having embraced him. The object of the apostle is to remind them of the deplorable condition in which they were by nature; and nothing would better express it than to say they were "without Christ," or that they had no knowledge of a Saviour. They knew of no atonement for sin. They had no assurance of pardon. They had no well-founded hope of eternal life. They were in a state of darkness and condemnation, from which nothing but a knowledge of Christ could deliver them. All Christians may, in like manner, be reminded of the fact that, before their conversion, they were "without Christ." Though they had heard of him, and were constantly under the instruction which reminded them of him, yet they were without any true knowledge of him, and without any of the hopes which result from having embraced him. Many were infidels. Many were scoffers. Many were profane, sensual, corrupt. Many rejected Christ with scorn; many by simple neglect. All were without any true knowledge of him; all were destitute of the peace and hope which result from a saving acquaintance with him. We may add, that there is no more affecting description of the state of man by nature than to say, he is without a Saviour. Sad would be the condition of the world without a Redeemer-sad is the state of that portion of mankind who reject him. Reader, are you without Christ? Being aliens from the commonwealth of Israel. This is the second characteristic of their state before their conversion to Christianity. This means more than that they were not Jews. It means that they were strangers to that polity --πολιτεια or arrangement by which the worship of the true God had been kept up in the world, and of course were strangers to the true religion. The arrangements for the public worship of JEHOVAH were made among the Jews. They had his law, his temple, his sabbaths, and the ordinances of his religion. Rom 3:2. To all these the heathen had been strangers, and of course they were deprived of all the privileges which resulted from having the true religion. The word here rendered commonwealth--πολιτεια--means, properly, citizenship, or the right of citizenship, and then a community, or state. It means here that arrangement or organization by which the worship of the true God was maintained. The word aliens --απηλλοτριωμενοι--here means merely that they were strangers to. It does not denote, of necessity, that they were hostile to it; but that they were ignorant of it, and were, therefore, deprived of the benefits which they might have derived from it, if they had been acquainted with it. And strangers. This word --ξενος--means, properly, a guest, or a stranger, who is hospitably entertained; then a foreigner, or one from a distant country; and here means that they did not belong to the community where the covenants of promise were enjoyed; that is, they were strangers to the privileges of the people of God. The covenants of promise. Rom 9:4. The covenants of promise were those various arrangements which God made with his people, by which he promised them future blessings, and especially by which he promised that the Messiah should come. To be in possession of them was regarded as a high honour and privilege; and Paul refers to it here to show that, though the Ephesians had been by nature without these, yet they had now been brought to enjoy all the benefits of them. On the word covenant, Gall 3:15. It may be remarked, than Walton (Polyglott) and Rosenmuller unite the word " promise " here with the word " hope "--having no hope of the promise. But the more obvious and usual interpretation is that in our common version, meaning that they were not by nature favoured with the covenants made with Abraham, Isaac, Jacob, etc., by which there was a promise of future blessings under the Messiah. Having no hope. The apostle does not mean to affirm that they did not cherish any hope, for this is scarcely true of any man; but that they were without any proper ground of hope. It is true of perhaps nearly all men that they cherish some hope of future happiness. But the ground on which they do this is not well understood by themselves, nor do they in general regard it as a matter worth particular inquiry. Some rely on morality; some on forms of religion; some on the doctrine of universal salvation; all who are impenitent believe that they do not deserve eternal death, and expect to be saved by justice. Such hopes, however, must be unfounded. No hope of life in a future world can be founded on a proper basis which does not rest on some promise of God, or some assurance that he will save us; and these hopes, therefore, which men take up they know not why, are delusive and vain. And without God in the world. Gr., αθεοι-- atheists; that is, those who had no knowledge of the true God. This is the last specification of their miserable condition before they were converted; and it is an appropriate crowning of the climax. What an expression! To be without God--without God in his own world, and where he is all around us! To have no evidence of his favour, no assurance of his love, no hope of dwelling with him! The meaning, as applied to the heathen Ephesians, was, that they had no knowledge of the true God. This was true of the heathen, and in an important sense also it is true of all impenitent sinners, and was once true of all who are now Christians They had no God. They did not worship him, or love him, or serve him, or seek his favours, or act with reference to him and his glory. Nothing can be a more appropriate and striking description of a sinner now than to say that he is "without God in the world." He lives, and feels, and acts, as if there were no God. He neither worships him in secret, nor in his family, nor in public. He acts with no reference to his will. He puts no confidence in his promises, and fears not when he threatens; and were it announced to him that there is no God, it would produce no change in his plan of life, or in his emotions. The announcement that the emperor of China, or the king of Siam, or the sultan of Constantinople, was dead, would produce some emotion, and might change some of his commercial arrangements; but the announcement that there is no God would interfere with none of his plans, and demand no change of life. And if so, what is man in this beautiful world without a God? A traveller to eternity without a God! Standing over the grave without a God! An immortal being without a God! A man--fallen, sunk, ruined, with no God to praise, to love, to confide in; with no altar, no sacrifice, no worship, no hope; with no Father in trial, no counsellor in perplexity, no support in death! Such is the state of man by nature. Such are the effects of sin. (*) "commonwealth of Israel" "community"Verse 13. But now in Christ Jesus. By the coming and atonement of the Lord Jesus, and by the gospel which h

Were at that time without Christ - Having no faith in, or knowledge of, him. Being aliens from the commonwealth of Israel - Both as to their temporal privileges and spiritual blessings. And strangers to the covenants of promise - The great promise in both the Jewish and Christian covenant was the Messiah. Having no hope - Because they had no promise whereon to ground their hope. And being without God - Wholly ignorant of the true God, and so in effect atheists. Such in truth are, more or less, all men, in all ages, till they know God by the teaching of his own Spirit. In the world - The wide, vain world, wherein ye wandered up and down, unholy and unhappy.

e preached. Ye who sometimes were far off. Who were formerly --ποτε. Tindal translates it, a whyle agoo. The phrase far off --μακραν--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 peculiarly irreligious and wicked. Isa 57:19. Are made nigh. Are admitted to the favour 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, Rom 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. (*) "sometimes" "formerly" (a) "blood of Christ" Heb 9:12 Verse 14. For he is our peace. There is evident allusion here to Isa 57:19.

Far off - From God and his people. Nigh - Intimately united to both.

For he is our peace - Not only as he purchased it, but as he is the very bond and centre of union. He who hath made both - Jews and gentiles, one church. The apostle describes, The conjunction of the gentiles with Israel, Eph 2:14 ,15. And, The conjunction of both with God, Eph 2:15 - 18. Each description is subdivided into two parts. And the former part of the one, concerning abolishing the enmity, answers the former part of the other; the latter part of the one, concerning the evangelical decrees, the latter part of the other. And hath broken down the middle wall of partition - Alluding to that wall of old, which separated the court of Israel from the court of the gentiles. Such a wall was the ceremonial law, which Christ had now taken away.

Isa 57:19. The peace here referred to is that by which a union in worship and in feeling has been produced between the Jews and the Gentiles. Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. The best way to produce peace between alienated minds is to bring them to the same Saviour. That will do more to silence contentions, and to heal alienations, than any or all other means. Bring men around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love of Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds everywhere, and to diffuse abroad the feeling of universal brotherhood. Who hath made both one. Both Gentiles and Jews. He has united them in one society. Having broken down the middle wall. There is an allusion here undoubtedly to the wall of partition in the temple, by which the court of the Gentiles was separated from that of the Jews. Mt 21:12. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes. (b) "is our peace" Mic 5:5 (c) "one" Jn 10:16, Gall 3:28 Verse 15. Having abolished. Having brought to naught or put an end to it--καταργησας. In his flesh

The Union of Jews and Gentiles. ( a. d. 61.) 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 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 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto a holy temple in the Lord: 22 In whom ye also are builded together for a habitation of God through the Spirit. We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, v. 14 . He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, v. 15 . By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, v. 16 . Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, v. 17 . Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God ( v. 18 ): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, v. 19 . This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, 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 domestics, one of the family, a servant and a child in God's house. In v. 20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, &c., v. 21 . All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself— in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, &c., v. 22 . Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.

Having abolished by his suffering in the flesh the cause of enmity between the Jews and gentiles, even the law of ceremonial commandments, through his decrees - Which offer mercy to all; see Col 2:14 . That he might form the two - Jew and gentile. Into one new man - one mystical body.

. By the sacrifice of his body on the cross. It was not by instruction merely; it was not by communicating the knowledge of God; it was not as a teacher; it was not by the mere exertion of power; it was by his flesh--his human nature--and this can mean only that he did it by his sacrifice of himself. It is such language as is appropriate to the doctrine of the atonement--not indeed teaching it directly--but still such as one would use who believed that doctrine, and such as no other one would employ. Who would now say of a moral teacher that he accomplished an important result by his flesh? Who would say of a man that was instrumental in reconciling his contending neighbors, that he did it by his flesh? Who would say of Dr. Priestly that he established Unitarianism in his flesh? No man would have ever used this language who did not believe that Jesus died as a sacrifice for sin. The enmity. Between the Jew and the Gentile. Tindal renders this, "the cause of hatred, that is to say, the law of commandments contained in the law written." This is expressive of the true sense. The idea is, that the ceremonial law of the Jews, on which they so much prided themselves, was the cause of the hostility existing between them. That made them different people, and laid the foundation for the alienation which existed between them. They had different laws; different institutions; a different, religion. The Jews looked upon themselves as the favourites of Heaven, and as in possession of the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt, and looked upon the peculiar institutions with scorn. When Christ came, and abolished by his death their peculiar ceremonial laws, of course the cause of this alienation ceased. Even the law of commandments. The law of positive commandments. This does not refer to the moral law, which was not the cause of the alienation, and which was not abolished by the death of Christ, but to the laws commanding sacrifices, festivals, fasts, etc., which constituted the peculiarity of the Jewish system. These were the occasion of the enmity between the Jews and the Gentiles, and these were abolished by the great sacrifice which the Redeemer made; and of course when that was made, the purpose for which these laws were instituted was accomplished, and they ceased to be of value and to be binding. Contained in ordinances. In the Mosaic commandments. The word ordinance means decree, edict, law, Lk 2:1, Acts 16:4, 17:7, Col 2:14. For to make in himself. By virtue of his death, or under him as the head. Of twain one new man. Of the two--Jews and Gentiles--one new spiritual person; that they might be united. The idea is, that as two persons who had been at enmity might become reconciled, and become one in aim and pursuit, so it was in the effect of the work of Christ on the Jews and Gentiles. When they were converted they would be united and harmonious. (d) "in his flesh" Col 2:14 (+) "contained" "consisting" (++) "twain" "the two into"Verse 16. And that he might reconcile both unto God. This was another of the effects of the work of redemption, and indeed the

In one body - One church. Having slain - By his own death on the cross. The enmity - Which had been between sinners and God.

main effect. It was not merely to make them harmonious, but it was that both, who had been alienated from God, should be reconciled to him. This was a different effect from that of producing peace between themselves, though in some sense the one grew out of the other. They who are reconciled to God will be at peace with each other. They will feel that they are of the same family, and are all brethren. On the subject of reconciliation, 2Cor 5:18. In one body. One spiritual personage--the church. Eph 1:23. By the cross. By the atonement which he made on the cross. See Col 1:20. Comp. Rom 3:2,5. It is by the atonement only that men ever become reconciled to God. Having slain the enmity. Not only the enmity between Jews and Gentiles, but the enmity between the sinner and God. He has by that death removed all the obstacles to reconciliation on the part of God and on the part of man. It is made efficacious in removing the enmity of the sinner against God, and producing peace. Thereby. Marg., "in himself". The meaning is, in his cross, or by means of his cross. (e) "both unto God" Col 1:20-22 (1) "enmity thereby" "in himself"Verse 17. And came and preached peace. That is, the system of religion which he proclaimed was adapted to produce peace with Go

d. This he preached personally to those who "were nigh," that is, the Jews; to those who were "afar off"--the Gentiles--he preached it by his apostles. He was the Author of the system which proclaimed salvation to both. The word peace here refers to reconciliation with God. To you which were afar off, etc. Eph 2:13. (*) "preached" "proclaimed" (a) "which were afar off" Acts 2:39 Verse 18. For through him. That is, he has secured this result that we have access to God. This he did by his death--reconcili

And he came - After his resurrection. And preached peace - By his ministers and his Spirit. To you - Gentiles. That were afar off - At the utmost distance from God. And to them that were nigh - To the Jews, who were comparatively nigh, being his visible church.

For through him, we both - Jews and gentiles. Have access - Liberty of approaching, by the guidance and aid of one Spirit to God as our Father. Christ, the Spirit, and the Father, the three - one God, stand frequently in the same order.

ng us to God; by the doctrines which he taught--acquainting us with God; and by his intercession in heaven--by which our "prayers gain acceptance" with him. We both have access. Both Jews and Gentiles. Rom 5:2. We are permitted to approach God through him, or in his name. The Greek word here--προσαγωγη--relates, properly, to the introduction to, or audience which we are permitted to have with a prince or other person of high rank. This must be effected through an officer of court to whom the duty is entrusted. Rosenmuller, Alt. und neu. Morgenland, in loc. By one Spirit. By the aid of the same Spirit--the Holy Ghost. 1Cor 12:4. Unto the Father. We are permitted to come and address God as our Father. Rom 8:15,16. (b) "through him" Jn 14:6, 1Pet 3:18 Verse 19. Now therefore ye are no more strangers and foreigners. You are reckoned with the people of God. You are entitled to their priv

Therefore ye are no longer strangers, but citizens of the heavenly Jerusalem; no longer foreigners, but received into the very family of God.

ileges, and are not to be regarded as outcasts and aliens. The meaning is, that they belonged to the same community--the same family, as the people of God. The word rendered strangers --ξενοι --means, foreigners in a state, as opposed to citizens. The word rendered foreigners --παροικοι--means, guests in a private family, as opposed to the members of the family. Rosenmuller. Strangers, and such as proposed to reside for a short time in Athens, were permitted to reside in the city, and to pursue their business undisturbed, but they could perform no public duty; they had no voice in the public deliberations, and they had no part in the management of the state. They could only look on as spectators, without mingling in the scenes of state, or interfering in any way in the affairs of the government. They were bound humbly to submit to all the enactments of the citizens, and observe all the laws and usages of the republic. It was not even allowed them to transact any business in their own name, but they were bound to choose from among the citizens one to whose care they committed themselves as a patron, and whose duty it was to guard them against all injustice and wrong. Potter's Gr. Ant. 1, 55. Proselytes, who united themselves to the Jews, were also called, in the Jewish writings, strangers. All foreigners were regarded as "strangers," and Jews only were supposed to have near access to God. But now, says the apostle, this distinction is taken away, and the believing heathen, as well as the Jew, has the right of citizenship in the New Jerusalem, and one, as well as another, is a member of the family of God. Burder, Ros. Alt. u. neu. Morgenland, in loc. The meaning here is, that they had not come to sojourn merely as guests or foreigners, but were a part of the family itself, and entitled to all the privileges and hopes which others had. But fellow-citizens with the saints. Belonging to the same community with the people of God. And of the household of God. Of the same family. Entitled to the same privileges, and regarded by him as his children. Eph 3:15. (c) "fellow citizens with the saints" Heb 12:22,23 (d) "household of God" Eph 3:15 Verse 20. And are built upon the foundation. The comparison of the church with a building is common in the Scriptures.

1Cor 3:9,10. The comparison was probably taken from the temple, and as that was an edifice of great beauty, expense, and sacredness, it was natural to compare the church with it. Besides, the temple was the sacred place where God dwelt on file earth; and as the church was the place where he delighted now to abide, it became natural to speak of his church as the temple, or the residence of God. Isa 54:11,12. That building, says Paul, was permanently founded, and was rising with great beauty of proportion, and with great majesty and splendour. Of the apostles. The doctrines which they taught are the basis on which the church rests. It is possible that Paul referred here to a splendid edifice, particularly because the Ephesians were distinguished for their skill in architecture, and because the celebrated temple of Diana was among them. An allusion to a building, however, as an illustration of the church, occurs several times in his other epistles, and was an allusion which would be everywhere understood. And prophets. The prophets of the Old Testament--using the word, probably, to denote the Old Testament in general. That is, the doctrines of Divine revelation, whether communicated by prophets or apostles, were laid at the foundation of the Christian church. It was not founded on philosophy, or tradition, or on human laws, or on a venerable antiquity, but on the great truths which God had revealed. Paul does not say that it was founded on Peter, as the Papists do, but on the prophets and apostles in general. If Peter had been the "viceregent of Christ," and the head of the church, it is incredible that his brother Paul should not have given him some honourable notice in this place. Why did he not allude to so important a fact? Would one who believed it have omitted it? Would a Papist now omit it? Learn here, (1.) that no reliance is to be placed on philosophy as a basis of religious doctrine. (2.) That the traditions of men have no authority in the church, and constitute no part of the foundation. (3.) That nothing is to be regarded as a fundamental part of the Christian system, or as binding on the conscience, which cannot be found in the "prophets and apostles;" that is, as it means here, in the Holy Scriptures. No decrees of councils; no ordinances of synods; no "standard" of doctrines; no creed or confession is to be urged as authority in forming the opinions of men. They may be valuable for some purposes, but not for this; they may be referred to as interesting parts of history, but not to form the faith of Christians; they may be used in the church to express its belief, but not to form it. What is based on the authority of apostles and prophets is true, and always true, and only true; what may be found elsewhere may be valuable and true or not, but, at any rate, is not to be used to control the faith of men. Jesus Christ himself being the chief corner stone. Isa 28:16; Rom 9:33. The corner-stone is the most important in the building. (1.) Because the edifice rests mainly on the corner-stones. If they are small, and unstable, and settle down, the whole building is insecure; and hence care is taken to place a large stone firmly at each corner of an edifice. (2.) Because it occupies a conspicuous and honourable place. If documents or valuable articles are deposited at the foundation of a building it is within the corner-stone. The Lord Jesus is called the "corner-stone," because the whole edifice rests on him, or he occupies a place relatively as important as the corner-stone of an edifice. Were it not for him the edifice could not be sustained for a moment. Neither prophets nor apostles alone could sustain it. 1Cor 3:11. Comp. 1Pet 2:6 (e) "upon" 1Cor 3:9,10 (f) "foundation" Mt 16:18, Rev 21:14 (g) "corner stone" Isa 28:16 Verse 21. In whom. That is, by whom, or upon whom. It was in connexion with him, or by being reared on him as a foundation.

And are built upon the foundation of the apostles and prophets - As the foundation sustains the building, so the word of God, declared by the apostles and prophets, sustains the faith of all believers. God laid the foundation by them; but Christ himself is the chief corner - stone of the foundation. Elsewhere he is termed the foundation itself, 1Cor 3:11 .

On whom all the building fitly framed together - The whole fabric of the universal church rises up like a great pile of living materials. Into an holy temple in the Lord - Dedicated to Christ, and inhabited by him, in which he displays his presence, and is worshipped and glorified. What is the temple of Diana of the Ephesians, whom ye formerly worshipped, to this?

All the building. The whole church of Christ. Fitly framed together. The word here used means, to joint together, as a carpenter does the frame-work of a building. The materials are accurately and carefully united by mortices and tenons, so that the building shall be firm. Different materials may be used, and different kinds of timber may be employed; but one part shall be worked into another, so as to constitute a durable and beautiful edifice. So in the church. The different materials of the Jews and Gentiles; the people of various nations, though heretofore separated and discordant, become now united, and form an harmonious society. They believe the same doctrines; worship the same God; practise the same holiness, and look forward to the same heaven. Groweth unto an holy temple in the Lord. 1Cor 3:17; 2Cor 6:16. (h) "holy temple" 1Cor 3:17, 2Cor 6:16 Verse 22. In whom. In Christ, or on Christ, as the solid and precious foundation. Ye also are builded together. You are built int

o that, or constitute a part of it. You are not merely added to it, but you constitute a part of the building. For an habitation of God. For the indwelling, or the dwelling-place, of God. Formerly he dwelt in the temple; now he dwells in the church, and in the hearts of his people. 2Cor 6:16. (i) "builded together" 1Pet 2:4,5 REMARKS. (1.) We were by nature dead in sin, Eph 2:1. We had no spiritual life. We were insensible to the calls of God, to the beauty of religion, to the claims of the Creator. We were like corpses in the tomb, in reference to the gay and busy and happy world around them.--There we should have remained had not the grace of God given us life, just as the dead will remain in their graves for ever, unless God shall raise them up. How humble should we be at the remembrance of this fact! how grateful that God has not left us to sleep that sleep of death for ever! (2.) Parents should feel deep solicitude for their children, Eph 2:3. They, in common with all others, are "children of wrath." They have a nature prone to evil; and that nature will develope itself in evil for ever, unless it is changed--just as the young thorn-bush will be a thorn-bush, and will put forth thorns, and not roses; and the Bohon Upas will be a Bohon Upas, and not an olive or an orange; and as the lion will be a lion, and the panther a panther, and not a lamb, a kid, or a gazelle. They will act out their nature, unless they are changed; and they will not be changed, but by the grace of God. I do not mean that their nature is in every sense like that of the lion or the asp; but I mean that they will be as certainly wicked, if unrenewed, as the lion will be ferocious, and the asp poisonous. And if so, what deep anxiety should parents feel for the salvation of their children! How solicitous should they be that, by the grace of God, the evil propensities of their nature may be eradicated, and that they become the adopted children of God? (3.) The salvation of sinners involves all the exercise of power that is put forth in the resurrection of the dead, Eph 3:5. It is not a work to be performed by man; it is not a work of angelic might. None can impart spiritual life to the soul but he who gave it life at first. On that great Source of life we are dependant for our resurrection from spiritual death; and to God we must look for the grace by which we are to live.--It is true that though we are by nature "dead in sins," we are not in all respects like the dead. Let not this doctrine be abused to make us secure in sin, or to prevent effort. The dead in the grave are dead in all respects. We, by nature, are dead only in sin. We are active in other things; and indeed the powers of man are not less active than they would be if he were holy. But it is a tremendous activity for evil, and for evil only. The dead in their graves hear nothing, see nothing, and feel nothing. Sinners hear, and see, and feel; but they hear not God, and they see not his glory, any more than if they were dead. To the dead in the grave, no command could with propriety be addressed; on them, no entreaty could be urged to rise to life. But the sinner may be commanded and entreated; for he has power, though it is misdirected; and what is needful is, that he should put forth his power in a proper manner. While, therefore, we admit, with deep humiliation, that we, our children, and friends, are by nature dead in sin, let us not abuse this doctrine as though we could be required to do nothing. It is with us wilful death. It is death because we do not choose to live. It is a voluntary closing our eyes, and stopping our ears, as if we were dead; and it is a voluntary remaining in this state, when we have all the requisite power to put forth the energies of life. Let a sinner be as active in the service of God as he is in the service of the devil and the world, and he would be an eminent Christian. Indeed, all that is required is, that the misdirected and abused energy of this world should be employed in the service of the Creator. Then all would be well. (4.) Let us remember our former course of life, Eph 4:11,12. Nothing is more profitable for a Christian than to sit down and reflect on his former life--on his childhood, with its numerous follies and vanities; on his youth, with its errors, and passions, and sins; and on the ingratitude and faults of riper years. Had God left us in that state, what would be now our condition? Had he cut us off, where had been our abode? Should he now treat us as we deserve, what would be our doom? When the Christian is in danger of becoming proud and self-confident, let him REMEMBER what he was. Let him take some period of his life--some year, some month, or even some one day--and think it all over, and he will find enough to humble him. These are the uses which should be made of the past. 1st. It should make us humble. If a man had before his mind a vivid sense of all the past in his own life, he would never be lifted up with pride. 2nd. It should make us grateful. God cut off the companions of my childhood--why did he spare me? He cut down many of the associates of my youth in their sins--why did he preserve me? He has suffered many to live on in their sins, and they are in "the broad road"--why am I not with them, treading the path to death and hell? 3rd. The recollection of the past should lead us to devote ourselves to God. Professing Christian, " remember " how much of thy life is gone to waste! Remember thy days of folly and vanity! Remember the injury thou hast done by an evil example! Remember how many have been corrupted by thy conversation; perverted by thy opinions; led into sin by thy example; perhaps ruined in body and soul for ever by the errors and follies of thy past life! And then REMEMBER how much thou dost owe to God, and how solemnly thou art bound to endeavour to repair the evils of thy life, and to save at least as many as thou hast ruined! (5.) Sinners are by nature without any well-founded hope of salvation, Eph 2:12. They are living without Christ, having no belief in him, and no hope of salvation through him. They are "aliens" from all the privileges of the friends of God. They have no "hope." They have no well-founded expectation of happiness beyond the grave. They have a dim and shadowy expectation that possibly they may be happy; but it is founded on no evidence of the Divine favour, and no promise of God. They could not tell on what it is founded, if they were asked; and what is such a hope worth? These false and delusive hopes do not sustain the soul in trial; they flee away in death. And what a description is this! In a world like this, to be without hope! Subject to trial, exposed to death, and yet destitute of any well-founded prospect of happiness beyond the tomb! They are "without God" also. They worship no God; they confide in none. They have no altar in their families; no place of secret prayer. They form their plans with no reference to the will of God; they desire not to please him. There are multitudes who are living just as if there were no God. Their plans, their lives, their conversation, would not be different if they had the assurance that there was no God. All that they have ever asked of God, or that they would now ask of him, is, that he would let them alone. There are multitudes whose plans would be in no respect different, if it were announced to them that there was no God in heaven. The only effect might be to produce a more hearty merriment, and a deeper plunge into sin. What a world! How strange that in God's own world it should thus be! How sad the view of a world of atheists--a race that is endeavouring to feel that the universe is without a Father and a God! How wicked the plans which can be accomplished only by labouring to forget that there is a God; and how melancholy that state of the soul in which happiness can be found only in proportion as it believes that the universe is without a Creator, and moves on without the superintending care of a God! (6.) The gospel produces peace, Eph 2:14-17. 1st. It produces peace in the heart of the individual, reconciling him to God. 2nd. It produces peace and harmony between different ranks and classes and complexions of men, causing them to love each other, and removing their alienations and antipathies. The best way of producing friendship between nations and tribes of men, between those of different complexions, pursuits, and laws, is to preach to them the gospel. The best way to produce harmony between the oppressor and the oppressed, is to preach to both of them the gospel of peace, and make them feel that they have a common Saviour. 3rd. It is fitted to produce peace among the nations. Let it spread, and wars will cease; right and justice will universally prevail, and harmony and concord will spread over the world. Isa 2:4. (7.) Let us rejoice in the privileges which we now have as Christians. We have access to the Father, Eph 2:18. None are so poor, so ignorant, so down-trodden that they may not come to God. In all times of affliction, poverty, and oppression, we may approach the Father of mercies. Chains may bind the body, but no chain can fetter the soul in its intercourse with God. We may be thrown into a dungeon, but communion with God may be maintained there. We may be cast out and despised by men, but we may come at once unto God, and he will not cast us away. Further.--We are not now strangers and foreigners. We belong to the family of God. We are fellow-citizens with the saints, Eph 2:19. We are participants of the hope of the redeemed, and we share their honours and their joys. It is right that true Christians should rejoice; and their joy is of such a character that no man can take it from them. (8). Let us make our appeal, on all doctrines and duties, to the Bible--to the prophets and the apostles, Eph 2:20. On them and their doctrine we can build. On them the church is reared. It is not on the opinion of philosophers and lawgivers; not on creeds, symbols, traditions, and the decisions of councils; it is on the authority of the inspired book of God. The church is in its most healthy state when it appeals for its doctrines most directly to the Bible. Individual Christians grow most in grace when they appeal most to this "Book of books." The church is in great danger of error when it goes off from this pure "standard," and makes its appeal to other standards--to creeds and symbols of doctrine. "The Bible is the religion of Protestants;" and the church will be kept pure from error, and will advance in holiness, just as this is made the great principle which shah always govern and control it. If a doctrine is not found in the "apostles and prophets"--in some part of the Bible it is not to be imposed on the conscience. It may or may not be true; it may or may not be fitted to edify a people; but it is not to be an article of faith, or imposed on the consciences of men. (9.) Let us evince always special regard for the Lord Jesus, Eph 2:20. He is the precious Corner-Stone on which the whole spiritual temple is reared. On him the church rests. How important then, that the church should have correct views of the Redeemer! How important that the true doctrine respecting his Divine nature, his atonement, his incarnation, his resurrection, should be maintained. It is not a matter of indifference whether he be God or man; whether he died as an atoning sacrifice, or as a martyr; whether he be the equal of God, or whether he be an archangel. Everything depends on the view which is held of that Redeemer--and as men entertain different opinions about him, they go off into different systems as wide from each other as the poles. Everything in the welfare of the church, and in the individual peace of its members, depends on proper views of the Lord Jesus. (10.) The church is designed as the place of the special residence of the Holy Spirit on earth, Eph 2:21,22. It is the beautiful temple where he dwells; the edifice which is reared for his abode. How holy should that church be; how pure should be each Christian to be an appropriate habitation for such a guest! Holy should be the heart where the Spirit dwells. With what anxious care should we cherish the presence of such a guest; with what solicitude should we guard our conduct that we may not grieve away our friends from our dwellings! Should an illustrious guest become an inmate in our abode, how anxious should we be to do all that we can to please hin, and to retain him with us! How much more anxious should we be secure the indwelling of the eternal Spirit! How desirous that he should make our hearts and the church his constant abode!