April
April 1
Chapter 2, Verse 10, con’t, “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.”
Two questions: When was beforehand and what does it mean to walk in good works? “Prepared beforehand,” by God, is προητοίμασεν, proētoimasen, combining pro = before, and hetoimazo = to prepare or make ready. It conveys the idea of being ordained and the aorist tense refers to a specific action having taken place in the past. The answer to when was beforehand is found in 1:3-10, particularly in verse 4, where Paul wrote the Father “chose us in him [Christ] before the foundation of the world;” hence, sometime in eternity past before the Genesis creation account. Another hina is here, showing purpose, ἵνα ἐν αὐτοῖς περιπατήσωμεν, hina en autois peripatēsōmen, “that in them we should walk.” In the bible, good works are actions that flow from love for God and others, serving as evidence of faith–charity, compassion, service, acts of kindness, living righteously, obedience to God–all motivated by love and not for personal recognition. Good works focus on God’s glory and are empowered by the Holy Spirit; i.e., a believer is led to do them. When? All the time, every day, in your normal walking around life, you should look around for opportunities to do good on behalf of others for the glory of God.
April 2
Chapter 2, Verse 11, “Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands”
“Therefore,” Διὸ, Dio, dervied from dia = across to the other side, and hos = which, brings to conclusion Paul’s declaration concerning salvation by grace through faith (vss. 8-10). Therefore, or consequently, because of the facts presented, remember. “Remember,” μνημονεύετε, mnēmoneuete, recollect, recall, bear in mind, introduces a look at the believer’s life before Christ reigned in their lives and a look forward to what they now have in Christ; it goes all the way to the end of the chapter. Remembering is a vital part of life because it helps construct personal identity, it shapes our view of the world around us, and it provides the foundation for learning and growth. It acts as a bridge between past experiences (vss. 11-12), and future actions (vss. 13-22), and then allows us to build, connect, and thrive, rather than just survive. Remembering also strengthens relationships by fostering empathy and enabling us to honor the past. Also of great importance is remembering past mistakes and the freedom we have in Christ will help prevent us from moving backwards. As Paul said to Timothy, “God gave us a spirit not of fear but of power and love and self-control” (2 Timothy 1:7).
April 3
Chapter 2, Verse 11, con’t, “Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands”
Long before Abraham, Moses, and the Law, God issued a decree that the seed of the woman, Eve, would crush the head of the serpent, the personal agent of sin, who deceived mankind (Genesis 3:15). It is commonly called the protoevanelium, or “first gospel” given on behalf of all men. Nevertheless, since the patriarchs just mentioned, a huge seemingly insurmountable gulf has existed between Jew and Gentile. Paul previously described the uncircumcised, Gentiles, as a people who “were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind” (Ephesians 2:1-3). The word uncircumcised was used by the Jews as a derogatory term for those outside the old covenant in Abraham. The circumcision, Jews, flaunted the fact of their national identity and false hope that simply being a Jew and “keeping” the law made them righteous before God to the exclusion of everyone else. Paul knew both sides of that argument very well having been “circumcised the eighth day” (Philippians 3:5) and raised as a Roman citizen who, themselves, hated Jews. But Paul discovered the truth in Christ. He wrote, “But whatever gain I had, [by being a Jew], I counted as loss for the sake of Christ. Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith” (Philippians 3:7-9). In Romans 10:12-13, he wrote, “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.”
April 4
Chapter 2, Verse 11, con’t, “Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands“
In the last half of the 20th century, a french song, “Comme d’habitude,” became famous in the U.S. by Frank Sinatra as “My Way.” The memorable, repeated lyric was “I did it my way.” Thousands of years earlier, mankind was already using that mantra of self-sufficiency in every walk of life, especially religion. The Egyptians and others created their own gods and by their craftsmanship made graven images to represent their man-made deities. When Moses stood before God to receive the 10 Commandments, the Lord said, “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth” (Exodus 20:4). Meanwhile, at the foot of Mt. Sinai, the Hebrews were fashioning a golden calf to mimic Egyptian worship (Exodus 32). The real problem for the followers of Yahweh goes all the way back to Abraham and God’s covenant with him. It was a covenant of blood and sacrifice (Genesis 15). The sign of the covenant was circumcision (Genesis 17). But circumcision was only a sign, not the covenant itself. In time, the sign became more important to the Jews that what it represented. In Hebrews 10:8-10 we read, “By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance. And he went out, not knowing where he was going. By faith he went to live in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he was looking forward to the city that has foundations, whose designer and builder is God.” Abraham was not seeking a sign, he was seeking God, by faith. And so should it be today. Things made by hands may well point us to God, but they cannot make us right with God.
April 5
Chapter 2, Verse 12, “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.”
ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, hoti ēte tō kairō ekeinō chōris Christou, “that you were at the time that separate from Christ.” “Remember” is not in the Greek text, but is accurately placed to connect verse 12 to Paul’s statement in verse 11, “remember that at one time you Gentiles in the flesh.” Before they came to faith in Jesus, they were separated, alienated, strangers, and without hope–completely godless. The adverb χωρίς, choris, (used here as a preposition) = without, by itself, beside, is from χώρα, chora = a space of territory, which in turn is from χάσμα, chasma = a gulf or chasm, a place impossible to cross. The extent of its meaning is frightening. In Luke 16:19-26, we read the story of a rich man and Lazarus, Jesus’ friend. Both men died. The rich man woke up in hell, in torment, and cried out for help. But help was not to be found because between him and the peaceful place where Lazarus awoke was “a great chasm” that could not be crossed. The rich man who thought his wealth and work was sufficient, was eternally separated from God. And so it is for everyone, Jew and Gentile alike, who are not in Christ.
April 6
Chapter 2, Verse 12, con’t, “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.”
ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ Ἰσραὴλ, apēllotriōmenoi tēs politeias tou Israēl, “estranged from the community of Israel.” The verb apallotrio’ combines apo = since, and allotrios = foreign. Since it is in the perfect tense, it describes permanent exclusion. In other words, the Gentiles did not belong. They were outside the scope of national influence and blessing, non-citizens, prevented from participation, on the outside looking in. The NIV renders it, “excluded from citizenship in Israel.” “Commonwealth,” politeia, from politeuo’, means to behave as a free citizen. It speaks of one who has the right of citizenship, the civil rights of a member of a political entity. Technically, it meant the government of Israel, framed by God, joined religion and polity (no separation of church and state). Paul was reminding the believers that they were once not a part of all the goodness God had promised to Israel. But, in Christ, there is no difference between the Jew and the Greek (Romans 10:12). So, every good thing from God is available to all who believe, regardless of national heritage, political background, or religious tradition.
April 7
Chapter 2, Verse 12, con’t, “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.”
The three key words in this phrase, which must be examined in context, are strangers, covenants, and promise. Strangers, ξένος, xenos, are persons (Gentiles) who are outside the subject group (Jews) socially and religiously. The adjective xenos can mean gues but here it means foreigner, someone not familiar with nor connected to the cultural ideas of a social structure. “Covenants,” διαθήκη, diathéké, from dia = thoroughly, and tithemi = to place or set, properly means a set-agreement having complete terms determined by the initiating party (God) and agreed to by those entering into the agreement (Jews). In the context of divine covenants, diathéké is an irrevocable declaration from God. “Promise,” ἐπαγγελία, epaggelia, from epaggello = an announcement, again in context, means a divine assurance from God. Luke put it this way in Acts 13:32-33, “And we bring you the good news that what God promised to the fathers [Abraham, Isaac, Jacob, et al], this he has fulfilled to us their children by raising Jesus, as also it is written in the second Psalm, “‘You are my Son, today I have begotten you.’” God’s covenant people walked away from covenant living many times and he would bring them back when they repented and exercised faith in him apart from their feeble efforts. In Christ, God settled the matter for all time–redemption is only by faith in the finished work of Christ at Calvary and the Resurrection.
April 8
Chapter 2, Verse 12, con’t, “remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.“
Everyone, Jew and Gentile alike, without Christ in their life, is without hope because they do not have the God of Abraham as Lord. They may have a certain amount of knowledge about God, and they may even practice some sort of religion on a regular basis. “Having” is present tense meaning they continually have no true biblical hope. “Hope,” ἐλπίς, elpis, is not hope as the world understands it. In secular culture, and even in much of the world’s religious practices, hope is merely “I hope so” without any certain assurance. For the true believer in Christ, hope is a confident expectancy based on the promises of God that brings the assurance that the future is secure. To drive the point home, Paul wrote that before faith in Christ, they were ἄθεος, atheos, which combines “a – alpha,” used as a negative particle + θεός, theos = God, “apart from God,” completely. They had absolutely no relationship with God in their existence in the world. As a result, they were rules by Satan and the forces of evil. Thank God they did not stay that way. Romans 3:23, “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.”
April 9
Chapter 2, Verse 13, “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”
The Gentile believers were spiritually dead, walking in the passions of the flesh (2:1-3), separated from the love of God and strangers to God’s covenants (2:11-12), and “once were far off,” But now! You want to talk about a change in direction, a contrast between the way things were and the way they are now, this is it. And what is the big difference? They are in Christ JESUS. Jesus changes everything. He brings light to darkness, strength to weakness, courage to fear, and faith to doubt. When the Israelites travelled through the desert from Egypt to the Promised Land, God was nearby in the Tabernacle and then in the Temple. But the Gentiles were always “far off.” They could see the power and glory of God from a distance. The could listen to the stories of conquest led by God. But is was all a mystery to them. And then Paul preached Jesus, crucified and raised from the dead. The heard, they believed, they were saved, and they realized they were in Christ. They had peace with God and everlasting life. That is real change.
April 10
Chapter 2, Verse 13, con’t, “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.”
This is essentially a summary statement which will be amplified in the following verses. “You,” in verses 1 and 11 who were living in the flesh with all its passions, full of sin and alienated from God, have been brought near. Literally, “have become,” the verb γίνομαι, ginomai (here, the form is ἐγενήθητε, egenēthēte) means “to cause to be” which reflexively is “to become” as in come into being. Properly, to emerge, the idea is transitioning from one point (realm or condition) to another. Previously, the Gentiles were ruled spiritually by the prince of the power of the air (2:1) and now, being spiritually alive, they are governed and led by Christ. The nearness described here in not merely “in the vicinity of” but, rather, a personal, spiritual union with Jesus. Believers are friends of God, and even more than that, part of his eternal family. All all this is made possible and real by “the blood of Christ” shed a Calvary to pay the sin debt that no one can pay on their own. We, who are saved, are not our own. We have been bought with a price (1 Corinthians 6:20), “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18-19).
April 11
Chapter 2, Verse 14, “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility”
Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, Autos gar estin hē eirēnē hēmōn, “He for is the peace of us.” The pronoun “himself” is not in the Greek text, although the NIV, NLT, ESV and others have added it (unnecessarily) for emphasis. The context clearly points to “he” being Christ. The various translations seem to be emphasizing the idea “himself and none other” which, in its use, is not incorrect. Regardless, he, Christ, is our peace. First of all, Jesus is literally the substance of our peace — in our hearts and with God –and not just our peacemaker. “Peace, eirene, is from eiro = to join or to tie together into a whole. The Lord Jesus is whole without us, but we are not whole without him. Isaiah, looking forward to Messiah, intimated that Jesus is the Prince of Peace (Isaiah 9:6-7). He is the one, the only one, capable of bringing perfect peace into human hearts and, eventually, to the whole world (and all of creation). Individual peace become an overwhelming force for good when believers come together for worship and service. And what is this peace? 2 Peter 1:3-4, “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.”
April 12
Chapter 2, Verse 14, con’t, “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility”
ὁ ποιήσας τὰ ἀμφότερα ἓν, ho poiēsas ta amphotera hen, “who made both one.” The NLT renders this phrase, “He united Jews and Gentiles into one people.” From the time of Jesus until now most people, especially Jews, cannot fathom such an idea. “Both,” amphotera, means “each of two,” which are not “one,” hen = the cardinal number which, in this context, means two formerly divided things are now united with nothing to separate them. Galatians 3:28-29, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.” In John 10:14-16, Jesus said, “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd.” In Colossians 3, where Paul called upon all believers to put away worldly passions, he wrote, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all” (Colossians 3:11). What is the core concept here? The unity of all believers everywhere is expressed in terms of being “fellow-heirs.” Jesus has reconciled Jews and Gentiles into one body by fulfilling the las and offering grace to everyone who believes. And the result is both Jews and Gentiles have equal access to the Father through the same spirit.
April 13
Chapter 2, Verse 14, con’t, “For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility“
καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, kai to mesotoichon tou phragmou lysas, “and the barrier of the fence having broke down (has broke down) the hostility.” The ESV is clear as is the NET, “destroyed the middle wall of hostility,” while the NAS put hostility in verse 15, making the Law the hostility. The Law was not the hostility, but it is the source of the grudge that has existed for millennia. The wall, itself, is not a literal barrier but, rather, a spiritual obstacle between Jews and Gentiles. The verb λύω, luo’, here an aorist (lysas), means to loose, dissolve, or destroy; the aorist tense indicates a past completed action. Barrier, mesotoichon, is a middle or dividing wall, and phragmou is an enclosing or surrounding fence. Figuratively, for the Jews, is would mean “keep out,” and even if you get through the gate of the fence (as in temple access) we have a middle wall that you for sure will not pass through. Jesus destroyed the mental, physical, and spiritual barrier. In Matthew 27, where we read about the trial and crucifixion of Jesus, after he had spoken his last words and died, Matthew records, “And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split” (Matthew 27:51). There was no longer division between Jew and Gentile; everyone could see into the holy place. The hostility that still exists is man-made because of a lack of faith in Jesus Christ as Messiah.
April 14
Chapter 2, Verse 15, “by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace.”
ἐν τῇ σαρκὶ αὐτοῦ τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, en tē sarki autou tn nomon tōn entolōn en dogmasin katargēsas, in the flesh of him the law of commandments in ordinances having annulled.” In (by) the flesh of him. . .having annulled. The verb καταργέω, katargeo’, from kata = down to a point, and argeo = idle or inactive, actually means “idle down,” not in the sense of slowing, but rendering something completely inoperative. Think about an old, rusty piece of farm equipment, long forgotten and sitting in a field covered with weeds. It is still there, you can remember its purpose, but now it just brings something to memory; otherwise, it is no longer useful as designed. Essentially, in the present context, katargeo’ means “abolished” — further explaining “broke down” in verse 14. In Matthew 5:17, where Jesus said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them,” he was talking about the ceremonial aspects of the law, sacrifices, et al. The moral law still stands, as in effect. In Romans 13:8-10, Paul wrote, “Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, “You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,” and any other commandment, are summed up in this word: “You shall love your neighbor as yourself.” Love does no wrong to a neighbor; therefore love is the fulfilling of the law.” Or, as Jesus said to the legal representative of the Pharisees, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (Matthew 22:37-40). Jesus accomplished this annulllment “in the flesh” on the Cross, fulfilling every aspect of the sacrificial process so that all who believe in him might be saved.
April 15
Chapter 2, Verse 15, con’t,”by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace.”
“Expressed” is assumed but not present in the Greek text. The Mosaic Code, the Ten Commandments and all Jewish law attendant to it, is contained in the Pentateuch (Genesis through Deuteronomy). Jewish tradition lists 613 laws in the Torah (Pentateuch). Beside this, Rabbinic Judaism also looks to Tanakh and Talmud for guidance in observing the Law. Of the 613 laws, 10 are directly related to God and the rest deal with ceremonial, civil, and moral aspects. The are no bad teachings in the Torah, none. The issue is “ordinances,” δόγμασιν, dogmasin, a form of δόγμα, dogma, from dokeo = a law. The basic meaning, as it is most often used, is “what seems to be right.” In the present context, it refers to a “formal statement” in regard to rules and regulations to be followed. Here, the specific reference is to the ceremonial ordinances included in Jewish feasts, sacrifices, offerings, cleanliness, purification, and every other rule that showed Israel to be separate from other nations. Pau’s conclusion was that all this dogma was abolished, or made of no effect, by Jesus on the Cross at Calvary. In Hebrews 7:18-22, we read, “For on the one hand, a former commandment is set aside because of its weakness and uselessness (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God. And it was not without an oath. For those who formerly became priests were made such without an oath, but this one was made a priest with an oath by the one who said to him: “The Lord has sworn and will not change his mind, ‘You are a priest forever.’” This makes Jesus the guarantor of a better covenant.” The New Covenant, in Christ, replaces the Old Covenant of blood sacrifice (Hebrews 7:28-29).
April 16
Chapter 2, Verse 15, con’t, “by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace.”
ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, hina tous dyo ktisē en autō eis hen kainon anthrōpon poiōn eirēnēn, “so that the two he might create in himself into one new man making peace.” “So that,” hina, as usual, introduces a purpose clause — this one containing tow objectives, 1) creating one new man, and 2) reconciliation (vs. 16). In Paul’s time, the thought of Jew and Gentile coming together as one family was unheard of. Paul was making it perfectly clear that Jesus is the one, the only one, capable of such a feat. “He might create” is the verb κτίζω, ktizo’, which is related to κτάομαι, ktaomai, giving the idea of ownership of the manufacturer; i.e., the original and only fabricator, creator. This “one new man,” anthropon (singular) indicates that Jew and Gentile, once very distinct and separate entities, would come together in Christ and be part of one new body, his church. “New,” kainos, means new in quality, never before existing, and never to be destroyed (Matthew 16:18). The divine result is to be peace. We must remember that this quality of peace is only possible when both parties walk in faith in Christ. The hostility was abolished at the cross, but is must be individually acquired by grace through faith.
April 17
Chapter 2, Verse 16, “and might reconcile us both to God in one body through the cross, thereby killing the hostility.”
The two parts of the hina clause giving purpose to the abolition of requirements of the law are creation (vs. 15) and reconciliation (vs. 16). “Might reconcile,” ἀποκαταλλάσσω, apokatallassó, combines apo = away from something near, and katallasso = reconcile. Apo makes reconcile stronger in force showing a total restoration of relationship in the perfect peace of God. Historically, Jews and Gentiles do not get along theologically because Jews think themselves superior, at least in relationship to God. After all, they are God’s “chosen people.” Being such, they have for ages looked down upon all “non-Jews” creating mutual hatred and distrust, much if not most of it understandable. Jesus came to resolve the issue. Jesus first in all things for all people is termed “preeminence.” Paul described it in Colossians 1:15-20, “He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.” If we are not reconciled to God individually, by faith in Christ, we cannot be reconciled to each other at any level, national or otherwise.
April 18
Chapter 2, Verse 16, con’t, “and might reconcile us both to God in one body through the cross, thereby killing the hostility.”
What we call a “cross” was originally a simple, tall, wooden stake in the ground, sometimes used collectively to form a wall, but most notably as a way to torture a criminal. The crossbeam was a later addition, likely by the Romans, to all to the pain and humiliation of crucifixion. It was the most terrifying instrument of capital punishment both for the one hanging on it and those watching because it was used in public settings. Scripture clearly teaches Jesus hung on one of those contraptions to pay for the sin of mankind. After he hung there for at least 3 hours, he declared, “It is finished.” He pain the ultimate price (Romans 5:5-11) to reconcile to God all who believe. But, as we see here in Ephesians, more than just sin was put to death. The verb ἀποκτείνω, apokteinó, from apo = away or separated, and ktieno = to slay, means to “kill outright;” hence, “put to death.” Jesus killed ἔχθρα, echthra, “hostility,” the quality of being enemies. The words of Jesus in Matthew 5:37-45 should cause us to pause and seriously consider the idea of “enemies,” “Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil. “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. And if anyone forces you to go one mile, go with him two miles. Give to the one who begs from you, and do not refuse the one who would borrow from you. “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.”
April 19
Chapter 2, Verse 17, “And he came and preached peace to you who were far off and peace to those who were near.”
Καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην, Kai elthōn euēngelisato eirēnēn, “And having come he proclaimed the gospel peace.” Depending on translation, He (Jesus) came and “preached peace,” preached the gospel of peace,” or simply “proclaimed the gospel” which brings peace. I prefer the latter. The verb εὐαγγελίζω, euaggelizó, can be the act of proclamation or the thing proclaimed. And, yes, it is both. Jesus preached the gospel, good news to those who hear and believe. But, the preaching of this good news can also bring chaos — to the heart and mind of those who hear and do not believe. Fatalistic human beings do not want to be told about a better way than that of their sin-filled lives. Jesus came to seek and to save the lost (Luke 19:10). At the Passover supper with the disciples, before his arrest and crucifixion, Jesus said, “Peace I leave with you; my peace I give to you. Not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.” He knew what was coming, they did not. And then Paul wrote in Romans 5:1, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ,” and in Philippians 4:7, “And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” By faith alone, in Christ alone, the peace of God invades our lives and keeps our hearts secure.
April 20
Chapter 2, Verse 17, con’t, “And he came and preached peace to you who were far off and peace to those who were near.”
Peace, εἰρήνη, eirene’, is the goal that is not possible without personal faith in Jesus. The primary Greek verb, from which eirene’ eminates, is εἴρω, eiro’, to tie, join, fasten, bind together (to make a whole). As in modern English, the ancient Greeks often defined peace as the absence of conflict or war. But it is much more than that. In the Old Testament, peace is שָׁל֑וֹם, shalom, as in Judges 6:24, where Gideon built and altar to God and called it “Yahweh is peace.” Shalom ultimately signifies completeness, wholeness, safety, and welfare. When the Prince of Peace (Isaiah 9:6) is guarding your heart (Philippians 4:7), his peace that passes all understanding give you peace with God (Romans 5:1), the peace of God (John 14:27) and peace with others (Romans 12:18, Colossians 3:15, Hebrews 12:14). Peace for those who were far off is, of course, t the Gentiles who were largely hedonistic and/or polytheistic, knowing little about the God of the Bible, and peace for those who were near is for the Jews. In the early New Testament churches, believing Jews and Gentiles had to get passed their differences in order to worship God together. Not much has changed.
April 21
Chapter 2, Verse 18, “For through him we both have access in one Spirit to the Father.”
ὅτι δι’ αὐτοῦ, hoti di’ autou, “For through him” should be understood as “so that by grace through faith in Jesus Christ” we both have access. “We have” is ἔχομεν, echomen, the present tense of ἔχω, echo’, telling us that this open door to God, in Christ, is a continuous possession. In the Old Testament, direct access to God happened once each year when the high priest entered the Holy of Holies on the Day of Atonement. Because of Calvary and the Resurrection, all believers everywhere have personal, daily, moment-by-moment, unfettered access to the throne of God — through prayer. For through him we have the access, προσαγωγὴν, prosagōgēn, from pros = toward, and ago = bring. It literally means “bringing near.” Because of Jesus, both Jews and Gentiles who are in Christ have a continuous and unlimited approach to God. The writer of Hebrews (for me, this is Paul) put it this way, “Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water” (Hebrews 10:19-22). Jesus is our great high priest who fulfilled the work of the temple through his own flesh so that anyone who comes to him in faith can have sin forgiven, relationship with God established, and peace in their heart that will never end.
April 22
Chapter 2, Verse 18, con’t, “For through him we both have access in one Spirit to the Father.“
The key word here is “one.” Paul wrote that “we. . .both,” believing Jews and believing Gentiles have access to God ἐν ἑνὶ Πνεύματι, en eni Pneumati, “by one Spirit.” Regardless of where we come from, by faith we arrive at the same place, saved by grace and kept by the power of His Spirit. Another great, foundational truth of the Christian experience is in this verse. . .trinitarianism. “Him,” Jesus, has given us access by the Spirit, to the Father. The doctrine of the Trinity separates the Christian faith from all the polytheistic religions, but also from Judaism and Islam. Scripture is perfectly clear in its consistent presentation concerning God’s self-revelation. The absolute, foundational truth of monotheism is that there is only one true God, eternal, and the creator of everything. The revelation of the existence of this one true God is in three persons, separate, distinct, and still one God: Father, Son, and Holy Spirit. The personality and equality of these persons, specifically, the deity of the Son, and the personal working of the Spirit are profound in the Bible. This is most clearly portrayed at the beginning of the public ministry of Jesus in Matthew 3:13-17, “Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” But Jesus answered him, “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Then he consented. And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, “This is my beloved Son, with whom I am well pleased.”
April 23
Chapter 2, Verse 19, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God.”
Remember that in 1:1, Paul was writing this letter to “the saints who are in Ephesus, and are faithful in Christ.” Now in 2:19, he tells them the are not subject to two types of existence and they are included in two others. The are not “strangers,” ξένος, xenos, a foreigner. This is the word from which we get “xenophobia,” the fear of strangers. A foreigner/stranger describes a person who is not part of a city/state/country; they have no vested interest in such and no share in the place. They do not have the rights or privileges of citizenship, essentially making them homeless, in a sense. People who are not in Christ have no part in God’s kingdom; they do not personally share in the grace of God. “Aliens,” πάροικος, paroikos, from para = near, and oikos = house or hom, also “close beside,” is a person who lives close to others as a temporary dweller. They are know to be non-citizens with limited access to the rights and privileges of citizenship. Before Christ became Lord of their lives, the Ephesians, many of whom may have known something about the true and living God, did not have spiritual citizenship in the kingdom of God. The could only participate in the goodness of God from a distance. They simply were not part of the family. And so it is with all unsaved sinners who refuse to yield to the salvation of God, the free gift offered to all who believe.
April 24
Chapter 2, Verse 19, “So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God.”
“But,” alla, is functioning here like repentance; it is a 180 degree change of direction that leads to a new destination. No longer are the Ephesian Gentiles, anyone for that matter, aliens and strangers to God. By believing in Christ, placing all their hope for eternity in him, they are new creations (2 Corinthians 5:17), friends of God along with believing Jews (James 2:23), and heirs with Christ (Romans 8:17). “Fellow citizens,” συμπολῖται, sympolitai, combining sun/syn = together with (intimate union) and poletai = a citizen, means countrymen, as in those from the same nation. They have the rights of a free man instead of no rights like a slave. They have the privilege of participation along with everyone else in the “household of God.” “Household,” οἰκεῖος, oikeios, refers to a resident (relative) in a particular house or home. This is about kinship, the strong, recognized ties of family. In both the Old and New Testaments, looking out for one another in family was a commonly recognized responsibility. And so must it be now in the household of faith (1 Timothy 5:1-8). The ties that bind must be strong, resilient, and remain unbroken.
April 25
Chapter 2, Verse 20, “built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.”
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