2:1–10 Paul’s prayer (Eph 1:15–23) refers to Gentiles (non-Jews) becoming part of God’s family. In this chapter, Paul discusses how that happens: Christ’s victory over evil powers makes reconciliation with God possible. This discussion has two parts: vv. 1–10 and 2:11–22. In this first part, Paul writes about humanity’s reconciliation with God. Paul begins by reminding his readers that they lived in alienation from God (vv. 1–3). He then describes the blessings that believers receive as a result of being reconciled to God through Christ (vv. 4–10). Overview of Ephesians 2:1–22 LRC:E

2:1 you Paul is referring here to non-Jews (see note on 1:11).

One Big Idea: Ephesians 2:1–5

dead Refers to being separated from God and under the rule of the evil one (see v. 2 and note). Paul’s use of the metaphor of death is significant, as it allows for no middle ground; a person is either dead or alive. Just as a dead body does not respond to stimuli, the spiritually dead person cannot respond to spiritual stimuli unless enabled to do so. Only God provides this ability (v. 5).

trespasses and sins The Greek words used here, paraptōma and hamartia, describe the evil that controls and characterizes human life apart from God. They are both the cause of death and the evidence of death.

2:2 you Refers to Gentiles (see note on Eph 1:11).

Gentiles

course The Greek word used here, aiōn, may refer to the mindset, customs, and practices of those who are estranged from God. Alternatively, it could indicate a hostile force in opposition to God and his people (i.e., the devil).

ruler of the authority of the air Refers to the devil (compare John 14:30; 2 Cor 4:4) or the evil one (Eph 6:16). Many people in the ancient Near East believed that the air (aēr)—the sphere between heaven and earth—was the residence of evil spirits. Before the Ephesian believers were in Christ, they lived under the influence of the world and the evil one.

2:3 desires of our flesh Refers to the selfish part of human nature that causes people to put their own needs ahead of everything else. Compare Gal 5:16, 24.

wrath Refers to God’s righteous judgment upon evil.

2:4 rich in mercy God’s abundant mercy, which characterizes Him throughout the Bible (Exod 34:6–7), is epitomized by His willingness not to punish “children of wrath” but instead to save believers through His grace (Eph 2:5).

2:5 dead in trespasses See note on v. 1.

alive together with Christ Through union with Christ, believers receive new life that reverses the effects of death (see note on v. 1; compare Rom 6:4–11; John 3:16–17). Those who believe in Christ participate in His death and resurrection. Consequently, believers share in Christ’s resurrected life—life that is indestructible, in union with God, and led by the Spirit.

by grace The basis of salvation is grace—God’s undeserved generosity toward people. God demonstrated His grace through Christ’s sacrificial death and resurrection.

you are saved In this context, the Greek word used here, sōzō, refers to God delivering people from death and giving them life.

2:6 raised us together Because believers are identified with Christ’s resurrection, they also share in life that is no longer subject to death.

seated us together Believers share Christ’s position of authority at the right hand of God by virtue of their union with Christ. See Eph 1:20 and note.

heavenly places See note on 1:20.

in Christ Jesus This repetition emphasizes the centrality of Christ (see 1:3 and note).

2:7 in the coming ages See 1:21 and note.

in Christ Jesus See note on 1:3.

2:8 by grace you are saved See note on v. 5.

faith The Greek word used here, pistis, can refer to belief, trust, faith, or loyalty (faithfulness). Compare note on 1:15.

Faith

gift of God People cannot accomplish salvation through their own effort.

2:9 works In this context, the Greek word used here, ergon, may refer to the Jewish law or to specific components of the law that are related to Jewish ethnic identity (i.e., circumcision, food laws, Sabbath observance). The idea of works also might include any actions motivated by a desire to earn favor or right standing with God.

2:10 good works Different from the works of v. 9. Here Paul is talking about acts of faithfulness and service to God. Compare Col 1:10.

2:11–22 In this passage, which continues the discussion of Eph 2:1–10, Paul presents the broader scope of God’s reconciliation—one new humanity saved in Christ, composed of both Jews and non-Jews alike. Paul first describes Christ’s destruction of the barrier that previously separated people (vv. 13–16), and then he highlights the work of the Spirit, who joins believers together as one family and temple of God (vv. 18–22).

2:11 Therefore remember Paul urges the Gentile believers to recall their life before Christ, just as the Israelites were often told to remember what God had done for them (see Exod 13:3).

you, the Gentiles See Eph 1:11 and note.

uncircumcision A derogatory term emphasizing that non-Jewish people are outsiders in relation to God’s covenant with Israel. This category includes most members of the churches planted or empowered by Paul.

Gentiles

so-called circumcision Refers to Jewish people.

made by hands The Greek word used here, cheiropoiētos, portrays circumcision as a human rite. In the Septuagint (the ancient Greek translation of the ot), this word is used to refer to idols (e.g., Lev 26:1; Isa 2:18; 10:11; Dan 5:4).

2:12 you Refers to Gentiles (see Eph 1:11 and note).

Gentiles

apart from Christ Paul may be emphasizing the Gentiles’ lack of knowledge or relationship with Christ. Alternatively, he may be comparing the Gentiles to the Jews, whom God entrusted with the promises about the Messiah.

alienated from the citizenship of Israel Gentiles were separate from Israel; they were without the law and without God. Despite this separation, God revealed Himself to them through Christ and called them to Himself. In addition, Paul was made a minister to them (see 3:1, 8; Acts 9:15; Rom 11:13; Gal 2:9).

covenants of promise Refers to the covenants between God and His people in the ot.

2:13 blood of Christ See note on Eph 1:7.

2:14 peace Paul echoes Isaiah’s description of God’s Messiah as the “Prince of Peace” (see Isa 9:6). Isaiah prophesied that the Messiah would end hostility and establish an era of well-being. Christ produces this peace; He is the essence of it. He brings harmony and wholeness to people’s relationship with God and one another, a theme that fits with Paul’s purpose of unifying Jews and Gentiles.

made both one The external distinctions between Jews and Gentiles are no longer grounds for hostility and division (compare Eph 3:6). This is the core message of the letter.

dividing wall of the partition Probably a figurative reference to the law (see v. 15). Alternatively (or perhaps additionally), this phrase might refer to the wall in the Jerusalem temple that divided the Court of the Gentiles from the Jewish areas.

the enmity Refers to hostility between Jews and Gentiles.

in his flesh Here, Paul refers to Jesus’ physical body that was crucified. Christ’s body is the real source of hope and is meant as a contrast to “flesh” in v. 11. There, “flesh” serves as a symbol of Jewish inclusion in the covenant community (circumcision) and a means of identification as the ot people of God.

2:15 the law Christ’s death on the cross fulfills the law of Moses (primarily seen in the books of Exodus, Leviticus, Numbers, and Deuteronomy) and removes the necessity of the regulations that once divided Jews from Gentiles (compare Rom 10:4; Gal 3:23–25).

Atonement

one new man Refers to Jews and Gentiles (non-Jewish people) being united in Christ.

2:16 reconcile Describes the restoration of a broken relationship. Christ’s death makes it possible for the hostility that often existed between Jews and Gentiles to be destroyed and for them to be restored together to God.

in one body Refers to the Church, comprised of Jews and Gentiles. See note on Eph 2:15.

the enmity See note on v. 14.

2:17 good news of peace See note on v. 14.

you who were far away Refers to Gentiles (non-Jewish people).

the ones who were near Refers to Jews.

2:18 have access The Greek expression used here refers to the privilege to address one’s superior.

2:19 no longer strangers In contrast to their previous status (see note on v. 12), Gentiles are now included in the people of God through His generosity in Christ.

household of God Although Gentiles used to be outsiders, they now belong to God’s family. God has adopted Jew and Gentile alike through His Son, Jesus Christ (1:5).

Gentiles

2:20 apostles and prophets Refers to the early leaders of the Church who imparted God’s message to the people. The apostles include the twelve apostles who knew Jesus during His earthly ministry (with Matthias replacing Judas Iscariot; see Acts 1:15–26) as well as Paul, and perhaps others (see Acts 14:14). The prophets may include other influential leaders who were outside of the circle of apostles (compare Acts 13:1; 1 Cor 12:28; Eph 3:5; 4:11).

cornerstone Refers to the first and most important stone laid in a new building. Proper placement of a cornerstone ensured a straight and level foundation. Applied to Christ, this metaphor shows Christ’s central role in the Church. See Acts 4:11 and note; compare note on Matt 21:42; note on Psa 118:22.

2:21 holy temple The temple in Jerusalem had an outer area called the Court of the Gentiles. Gentiles could not enter the temple courtyard; they were segregated from the Jews. Through Christ’s work of reconciliation, Gentiles are brought together with Jews (see Eph 2:14 and note).

2:22 a dwelling place of God Paul identifies believers with the temple. Compare 1 Cor 3:16–17; 6:19–20.

Metaphors for the Church

in the Spirit The Holy Spirit is essential to Christian unity. It is the seal of salvation for believers (Eph 1:13), gives all believers access to the Father (v. 18), and dwells in the believer for righteous living (5:18).