Ephesians 2:11–22

2:11–12 Paul begins this section with the conjunction “therefore” (dio), urging his readers to recall both their former situation as those separated from God and the subsequent grace they have received in light of the truths of 2:1–10. Verse 11 contains the only imperative in the first half of the letter: the Gentile believers at Ephesus are exhorted to “remember” their plight before coming to saving faith in Christ and consequently being accepted into God’s family and receiving all of its accompanying privileges. Before he identifies precisely what they are to remember, he identifies their previous situation (“at one time”). They are described as (1) “Gentiles in the flesh” (i.e., uncircumcised Gentiles) and (2) those called “the uncircumcision,” or, more literally, “foreskin,” a derogatory term for Gentiles. The point is that Gentiles did not have the covenant sign of circumcision and were therefore estranged from God. But Paul does not let his fellow Jews off the hook here. They are the so-called circumcision, made “in the flesh.” Even more critical is his comment that such a circumcision was “made . . . by hands,” signifying the work of humans in contrast to the work of God.

In verse 12 Paul returns to his exhortation of what he desires the Ephesian Gentile believers to “remember.” Because of the lengthy description of Paul’s readers in verse 11, the ESV repeats the verb for the sake of clarity. Specifically, Paul identifies five deficiencies summarizing the prior situation (“at that time”) of his readers that they are to remember. The deficiencies of the Gentiles are in contrast to the genuine blessings Israel possessed as God’s covenant people (cf. Rom. 3:2; 9:4–5).

First, Paul notes that the Gentiles were “separated from Christ” (Eph. 2:12). This deficiency represents the main issue, indicated by its placement first in the list. If every spiritual blessing (1:3–14) is available only to those united with Christ (1:3), and if our rescue from the world, the Devil, and the flesh comes from being united with Christ (2:5–6), then to be without Christ is to forfeit those blessings and that status. The second deficiency is that they were “alienated from the commonwealth of Israel.” That is, Gentiles were estranged from the chosen people of God and all the accompanying privileges belonging to those with citizenship in Israel (cf. Acts 22:28). Third, the Gentiles were “strangers to the covenants of promise.” In the OT, God made several covenants with his chosen people. These covenants included the blessings and favor of God and the hope of a coming Messiah. The Gentiles were strangers to these blessings. Fourth, they had “no hope.” That is, objectively the Gentiles had no firm foundation on which to base any hope. They had no hope of a messianic salvation or future resurrection (cf. 1 Thess. 4:13). Finally, they were “without God in the world.” Most Gentiles, of course, believed in not just one god but many (1 Cor. 8:5–6; Gal. 4:8)—so this critique could have sounded hollow to their ears. But Paul is stressing that they had no relationship with (i.e., belief in) the true and living God, the God who created heaven and earth and sent his Son to die on a cross.

2:13 This verse represents a dramatic shift (“But now”) and is reminiscent of the previous section (“But God”; 2:4). This transition is also highlighted by the contrast of “at one time” (pote; 2:11) and “at that time” (tō kairō ekeinō; 2:12) with “now,” which emphasizes the believers’ current condition. Based on their union with Christ (“in Christ”), their status has been completely reversed. They were “once . . . far off” but now they “have been brought near.” It is likely that the imagery of far and near is borrowed from Isaiah 57:19: “‘Peace, peace, to the far and to the near,’ says the LORD, ‘and I will heal him.’” In addition, Gentile nations are described as being “far” (Deut. 28:49; 29:22; 1 Kings 8:41; Isa. 5:26; Jer. 5:15; cf. Acts 2:39; 22:21), whereas Israel is described as being “near” (Ps. 148:14). This eschatological inclusion the Gentiles are experiencing is “by the blood of Christ”—that is, through the sacrificial death of Jesus.

2:14 After urging the Ephesian believers to remember their past situation, Paul reminds them to recall their present reality: Christ is their peace. “For” (gar) looks back to the previous section and offers the reason those who were far off have now been brought near: it is through Jesus’ death (“by the blood of Christ”; v. 13) that those who were enemies of God (Rom. 5:10) have been brought near. Paul states this emphatically by writing that Christ himself is our peace. “Peace” is the theme of this section, as the term occurs four times (Eph. 2:14, 15, 17 [2x]). Christ is not merely the bringer of peace but is himself peace (Col. 3:15). The peace of Christ has certain consequences in the life of the believer. First, Christ has made both Jewish and Gentile believers one (Eph. 2:14a). There was formerly hostility and discord between these two, but Christ has brought peace.

Second, Christ has also “broken down in his flesh the dividing wall of hostility.” The wall that Paul is referring to here is most likely metaphorical, signifying the Mosaic law, which divided Jews and Gentiles. Specifically, food laws, Sabbath restrictions, and circumcision would have separated the Jewish people from other cultures and religions around them. Some have also suggested that Paul had a specific example of this “dividing wall” in mind, namely, the wall around the temple separating the Court of Gentiles from the inner courts and the sanctuary. The Jewish historian Josephus described this wall as being about 4.5 feet (1.4 m) tall, with warning signs posted all around the wall in both Latin and Greek. Two of the warning signs have been discovered and read as follows: “No foreigner is to enter within the railing and enclosure around the temple. Whoever is caught shall have himself to blame for his consequent death.”¹

2:15–16 The dividing wall was torn down by means of Christ’s death on the cross (“in his flesh”; v. 14). What does Paul mean in saying that the “law” was abolished? He is not claiming that the law is completely useless or destroyed (cf. Rom. 3:31). Instead, the “ordinances” put in place to separate Jews and Gentiles are no longer in force.

Christ abolished this law for two reasons: First, “that he might create in himself one new man in place of the two, so making peace.” Paul’s use of “create” (ktizō) signifies a new creation (cf. Eph. 2:10). Through the death of Christ, both Jew and Gentile are brought together and form a new humanity (cf. 2 Cor. 5:17; Gal. 6:15). The resulting status between Jew and Gentile believers is “peace.” With the hostility or enmity of division removed, God’s peace is established.

Second, Christ set aside this law so that he “might reconcile us both to God in one body through the cross.” The horizontal peace mentioned in the previous verse is not possible without the vertical peace referenced here. Believing Jews and Gentiles cannot be united into a new humanity if they are not both first united to the unifying God. The verb “reconcile” (apokatallassō) occurs elsewhere only in Colossians 1:20 and 22. Christ reconciled both Jews and Gentiles to God “in one body,” which is a reference not to the crucified body of Christ but to the “one new man” (Eph. 2:15), the church. This unity was accomplished “through the cross.” Just as verse 13 stated that Gentile believers have been brought near to God “by the blood of Christ,” and verse 14 referenced “in his flesh,” so once again the atoning death of Christ is the focus. The final clause in this verse, “thereby killing the hostility,” indicates the result of Christ’s work: the hostility between God and man was removed by the death of Christ.

2:17–18 Paul continues to remind his audience of the great privileges God has granted them in Christ. He first declares that Christ “came and preached peace to you who were far off and peace to those who were near.” Although it is difficult to be certain, this probably refers to Jesus’ preaching in the Spirit through his apostles. This interpretation is supported by Ephesians 3:5 and 8, where Paul testifies that the mystery of Christ has been revealed to the apostles, and especially to Paul himself, to preach (euangelizomai) this message to the Gentiles.

The gospel message is a proclamation of peace—peace between God and fallen humanity. In verse 17 Paul employs the term “peace” two more times (cf. 2:14, 15), again demonstrating that it is the key idea of this section. “Peace” here most likely refers primarily to the peace between God and believers, which by consequence must lead to peace between Jews and Gentiles. The phrases “you who were far off” and “those who were near” refer to “Gentiles” and “Jews,” respectively. Paul’s wording is possibly drawn from Isaiah 52:7 (cf. Acts 10:36) and Isaiah 57:19.

In Ephesians 2:18 Paul provides the reason peace can be proclaimed to Jews and Gentiles: “For through him we both have access in one Spirit to the Father” (cf. v. 16). In the OT, “access” to God was severely restricted. But now, through Christ’s atoning death and reconciling work, believers can enter the presence of God. Later in Ephesians Paul says that in Christ “we have boldness and access with confidence through our faith in him” (3:12; cf. Rom. 5:1–2). Finally, notice the Trinitarian formulation: believers have access through Christ, in the Spirit, with the Father.

2:19b Because of the reconciliation brought about by Christ’s sacrifice, Gentiles who were described as “aliens” are now also “members of the household of God.” “Aliens” are those who live in a land as foreigners. They are in the land but do not have the rights and privileges of citizens. So, as strangers and aliens, Gentiles were essentially considered outsiders. But now, Paul declares, those who have been reconciled to God through Christ have been brought into God’s household. They have been adopted and granted all the rights, privileges, and responsibilities of children of the heavenly Father (1:5; 2:18). Paul uses household language to give confidence and assurance to his Gentile readers that their heavenly Father receives them as children and will protect and provide for them.

2:20 Because of the reconciling work of Christ, Paul can also describe the Gentiles as the building stones used in God’s holy temple. Because “house” (or “household”) can also refer to a spiritual house or temple, Paul easily transitions to his third metaphor. The significance of the temple is that it is where God dwells. There are at least six characteristics of this spiritual temple.

First, God is the one building it. Twice in this passage Paul uses the divine passive to signify that it is God who is responsible for building his holy temple. It is “built” (epoikodomeō; 2:20) on a secure foundation, and together believers “are being built” (synoikodomeō; 2:22) as a dwelling place for God.

Second, this temple is “built on the foundation of the apostles and prophets.” “Foundation” communicates the location on which this spiritual temple of God is built: the foundation is nothing other than the apostles and prophets (“the foundation consisting of the apostles and prophets”). Paul is referring here to NT apostles and prophets. “Apostle” should be interpreted with its more technical meaning, referring to someone chosen, commissioned, and sent by the Lord Jesus Christ, including the Twelve (Matt. 10:2; Acts 1:13; 1 Cor. 15:5, 7) and Paul himself (1 Cor. 9:1; 15:9). “Prophet” refers to “one who is endowed by the Holy Spirit with the gift of prophecy for the purpose of edification, comfort, and encouragement (1 Cor. 14:3, 31), as well as for the purpose of understanding and communicating the mysteries and revelation of God to the church (12:10; 13:2; 14:6, 22, 30–31).”² Believers are built upon the authoritative and normative teaching of the apostles and prophets, a teaching that arose from divine revelation.

The third distinctive of the temple is that Christ Jesus is its “cornerstone.” In the NT, this term occurs only here and in 1 Peter 2:6. Both references are based on Isaiah 28:16 (the only place the term is found in the OT). The cornerstone was the most important stone of the foundation, bearing the weight of the building and tying the walls firmly together. Christ is the anchor of the foundation (1 Cor. 3:11) that is built by the apostles and prophets through their oral and written proclamation of the gospel of Christ. This new temple is built on Christ, the vital cornerstone.

2:21 The fourth feature is that only those who are united with Christ make up the stones in this spiritual temple. Verses 21 and 22 both begin with the expression “in whom/him,” referring to Christ Jesus the cornerstone in verse 20. Throughout Ephesians Paul has emphasized the believer’s union with Christ, and this passage is certainly no exception. It is only through our faith in Christ that we become part of God’s people, household, or temple.

The fifth characteristic of the temple is that it is not complete but is currently under construction and growing (cf. 4:16). The growth Paul has in mind here seems to be both spiritual growth (into a holy temple) and numerical (as Gentiles who believe are added to the structure). The picture here is that the members of God’s temple are placed stone by stone into the structure of the building until it is complete.

2:22 The final distinctive feature of the temple is that it is God’s dwelling place. In the previous verse, Paul referenced God’s holy “temple” (naos), which refers to the temple proper (whereas hieron refers to the temple compound). In the OT, God’s presence was uniquely located in the temple (Lev. 26:12; 1 Cor. 3:16–17; 2 Cor. 6:16). Thus, God is building this temple as his dwelling place by his Spirit.

The status of Gentiles who now believe in Jesus as the Messiah has been completely transformed. Those who were Christ-less (“separated from Christ”), homeless (“alienated from the commonwealth of Israel”), friendless (“strangers to the covenants of promise”), hopeless (“having no hope”), and Godless (“without God”) are now citizens, members, and God’s dwelling place.