COMMENTARY ON EPHESIANS
LESSON UMBER 25
Eph 2:13 "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 14 For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us . . ." (Eph 2:13-14a)
BUT NOW IN CHRIST JESUS
INTRODUCTION
Paul has established the reason for the saints in Ephesus being in Christ. He has done so from the highest vantage point in order that their faith and hope might be in God. He affirms that God has chosen "us" - the saved ones - "in Him [Christ] before the foundation of the world" (1:2). This was not the result of foresight, or seeing in advance how the Ephesians would respond to the Gospel. Rather, it is owing to God "Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will" (Eph 1:5). By Divine intention, this resulted in "the praise of the glory of His grace" in the heavenly realms, as well as among those who have spiritual discernment. This is owing to the fact that He "made us accepted in the Beloved" (Eph 1:6). This Divine working accounts for the fact that we "have redemption through His blood," and that because of the "riches of His grace" (!ph 1:7). What we know about this the result of Him "Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself" (Eph 1:9),
These affirmations are not mere creedal statements to be embraced, as expressions of sectarian distinction and subjects of debate and discussion. They have wrought very real effects, which constitute the evidence of ones participation in them. At some point believers must able to take advantage of the privileges that have been vouchsafed to them in Jesus. It is not enough to merely say they belong to us - a practice that is altogether too common among professed believers. It is no more right to boast in what we have received in Christ than it was for the Jews to boast in what they had received. The boasting, or glorying, is to be in the Lord Himself, not in our identity with the Lord - and there is a vast difference. We cannot boast in something we have received by grace. However, we can legitimately boast in the One who have it.
THE CAUSE OF DIFFERENCE - "IN CHRIST JESUS"
Eph 2:13a "But now in Christ Jesus . . ." Other versions read, "by Jesus the Messiah," MRD "But now you have been united with Christ Jesus," NLT "you belong to Christ Jesus," LIVING "through your union with Christ Jesus," WILLIAMS and "because of Christ-dying that death, shedding that blood." MESSAGE
This is a technical point, and a technical point cannot be established by a general statement. Some versions are more an interpretation than a translation. For example, being "united with Christ" NLT belonging to Christ, LIVING union with Christ, WILLIAMS and "because of Christ dying," MESSAGE are not proper representations of the text. While it is true that we have been united, or "joined unto the Lord," have union with Him, and belong to Him, that is not the point of this text, That our status is owing to the death of Christ cannot be denied. However, Jesus is not here declared to be a Companion, or an Owner. Although He is the Cause of our salvation, that is not the fact that is being affirmed. Here, the point is that Jesus Himself is the Environment - i.e. we are IN Him.
NOW, IN CHRIST JESUS. At this point we rise into a domain that cannot be accessed by the insincere and sectarian. We have become a part of Christ Himself. That is why the church is referred to as His "body" (Rom 12:4; 1 Cor 10:17; 12:12-27; Eph 1:23; 4:4,12,16; 5:23,30Col 1:18; 2:19).
It is God Himself who put us into Christ: "But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Cor 1:30). This was accomplished when we were "baptized into Christ" (Gal 3:27). At that time we were "added to the Lord" (Acts 4:14), becoming a part of Him. This is why whatever is done to the saints is done unto Christ (Matt 25:40).
The expression "in Christ," as used in this text (the environment in which we have been placed), is used sixty-five times in Romans through First Peter. Referring to Christ Jesus, the words "in Him" (speaking of Jesus as the Environment in which those who live by faith are located), are mentioned fourteen times (2 Cor 5:21; Phil 3:9; Col 2:6-7,10; 2 Thess 1:12; 1 John 2:5,6,27,28; 3:6,24; 4:13; 5:20). John particularly emphasizes abiding, or dwelling KJV in Him (1 John 2:6,27,28; 3:5,6,24; 4:13). Jesus also accented abiding in Him, stating that it was a requisite for being saved: "If a man abide not in Me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned" (John 15:6). Thus, when we speak of being "in Christ," it is understood to carry the connotation of abiding in Him.
A UNIQUE EXPRESSION AND EXPERIENCE. Both the statement and the concept of being "in Christ" is absolutely unique to the New Covenant, and the salvation that is "in Christ Jesus with eternal glory" (1 Tim 2:10). Noah's family were saved because of him - but they were not "in Noah." The Jews were delivered from Egypt because of God's recollection of Abraham - but they were not "in Abraham." The Israelites were led by Moses, but they were not "in Moses." John he Baptist effectively paved the way for the coming of Jesus, but his disciples were not "in John the Baptist." Being "in Christ" is a new kind of thing in God's dealings with humanity. It is important that we have some understanding of this marvelous circumstance.
Much of the preaching of our time is not from the perspective of being "in Christ." The over=abundance of references to Proverbs and Ecclesiastes flows from a lack of perception of this fact, as well as spending an ordinate amount of time in Moses and the Prophets. There are circumstances and experiences in Christ that did not exist before. They were foretold by the Prophets, but not expounded by them. The experience of being "joined to the Lord" or "added to the Lord," is totally unique. Enoch and Noah, for example, "walked with God" - but they did not walk or abide "in" Him - something that now occurs in Christ Jesus. As it is written, "As ye have therefore received Christ Jesus the Lord, so walk ye in Him" (Col 2:6).
Receiving Christ and Christ being "in" us do not contradict the fact of being "in Christ." They rather set forth the experience within the framework of our total being spirit, soul, and body. Technically, Christ is in our hearts, by faith (Eph 3:17). As for our essential beings, which do not include our bodies, we are "in Christ." That this could take place while we are "in the body" is a most marvelous reality. The doctrine of being justified and made acceptable is from the viewpoint of us being "in Christ."
IT REVEALS THE HOLINESS OF GOD. This circumstance is necessary because of the holiness of God. God's holiness requires that those who are accepted by Him, themselves be holy. Before Christ, this requirement was met by faith, as exhibited in the saints of old - particularly Abraham (Heb 11). They were received by God in anticipation of Christ, who would take away their sins. Now that sin has been taken away, however, the believing ones are "joined to the Lord," becoming "one spirit" (1 Cor 6:17), or "added to the Lord" (Acts 5:14). They are, in fact, "in Christ," being put there by God Himself (1 Cor 1:30). This is a reality that is so profound that, while in this world, no believer will be satisfied with the degree to which he comprehends it.
MADE NIGH BY THE BLOOD OF CHRIST
2:13b" . . . ye who sometimes were far off are made nigh by the blood of Christ." Again, Paul contrasts what we were with what we now are in Christ Jesus. He has already developed this perspective. We were "dead in trespasses and sins," but God "raised us up together with Christ" (2:5-6). We were "without Christ, alienated from the commonwealth of Israel, strangers from the covenants of promise, having no hope and without God in the world" (Eph 2:12). Paul is now developing the opposite of the latter description, expounding our change in status and location.
SOMETIMES FAR OFF. This refers to our proximity to God. Even though He "is not far from every one of us" (Acts 17:27), in our former condition, we were "far off." From the standpoint of God's awareness of us, He was not far from us. Concerning our understanding and awareness of Him , we were "far off." Being lost has much to do with a lack of the awareness of God - not being persuaded that "He is, and that He is a Rewarder of them that diligently seek Him" (Heb 11:). One of Isaiah's prophecies concerning the day of salvation is that the Lord would say "Peace, peace to him that is far off" (Isa 57:19). The criticality of that circumstance is seen in the words of David, "For, lo, they that are far from Thee shall perish" (Psa 73:27). In speaking of the Lord pouring out His Spirit upon all flesh, Peter referred to the Gentiles in these words: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:39).
Being "far off" does not refer to physical proximity, but to spiritual accessibility. If a person's arm is 33" long, something that is at, what is called, "an arm's length" is at a distance of not more than 33" Anything else is "far off."
The idea here is that we could not reach God - not because He was far away, but because we were "far off." No amount of resolution, ingenuity, or good works could effectively close that gap. By nature, we could move no closer to God drawing near to Him. On our own, we could not develop an awareness of God, or close the gap between us and Him.
MADE NIGH. Other versions read, "have been brought near," NKJV "are become nigh," DARBY "are made near," GENEVA "brought very near to Him," LIVING "have come near," IE and "are in on everything." MESSAGE
This appears to contradict the exhortation to draw near: "Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water" (Heb 10:22). If God has made us near, why are we exhorted to come near?
Here we must think in terms of the Tabernacle in the wilderness. When they camped, the Tabernacle was set up, and all of the people camped around it. They were all, in that sense "near" to the Tabernacle, which was a figure of the presence of the Lord. They were near that Tabernacle by placement. However, during certain times, and whenever a sacrifice was made, they had to close the gap between them and the tabernacle, drawing near, so to speak. On an even more micro-basis, once in side the outer court, the priests drew near to the Tabernacle proper. And in an even more precise way, once inside the Tabernacle, the High Priest, at the appointed time, drew near to God by entering into the Most Holy Place.
This text is speaking of the placement that parallels the tribes camping around the Tabernacle. Like them, we have been put within reaching distance of the Lord, so that there is no excuse for failing to proceed towards Him.
BY THE BLOOD OF CHRIST. Lest we think that our own works have qualified us to come close to God, the means by which God has made us nigh is specified: "the blood of Christ." Other versions read, "through the blood," NIV "in the blood," RSV "through the shedding of," CJB "because of what Jesus Christ has done for you with his blood," LIVING "through the death of Christ," WEYMOUTH "Christ offered His life's blood as a sacrifice," CEV "through the blood sacrifice of Christ," ERV "dying that death, shedding that blood." MESSAGE
I do not understand this to refer to Christ dying or shedding His blood. It is rather the presentation of that blood in heaven that is the point. It was "by His own blood He entered in once into the holy place, having obtained eternal redemption for us" (Heb 9:12). This parallels the ministry of the high priest when he sprinkled the blood upon the mercy seat, making an atonement for the people (Lev 16:14-15).
I suggest that the offering of the sacrifice, in the fullest sense of the word, was made in heaven, following Christ's resurrection. "But this Man, after He had offered one sacrifice for sins for ever, sat down on the right hand of God" (Heb 10:12). Christ's offering is likened to the high priest entering into the holy place with "blood of others" (Heb 9:25). Thus there are two offerings made by Christ: the offering of His body on earth, and the offering of His blood in heaven. It is the latter that relates most fully to us being able to draw near by the blood of Christ. The shedding of that blood was necessary for its presentation in heaven.
HE IS OUR PEACE
214b "For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us."
The particular aspect of our lostness as Gentiles, consisted of our lack of identity with the chosen people - "the commonwealth of Israel. All of the privileges had been vouchsafed to them: "the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises," as well as "the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom 9:5).
Before we Gentiles could be saved, that separation from the Jews had to be resolved, for all of the Divine commitments had been made to Israel - particularly those regarding a Messiah, Deliverer, and Savior. If we were to partake of those promises we had to be joined to those who had them. The means by which that was established will now be expounded.
HE IS OUR PEACE. Other versions read, "He Himself is our peace," NKJV "He is the peace between us," NJB "Christ himself has brought peace to us," NLT "Christ has made peace between Jews and Gentiles," CEV "He is [Himself] our peace (our bond of unity and harmony)." AMPLIFIED
At this point, Paul is not referring specifically to believers having peace with God. That is surely a truth, as it is written, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Rom 5:1). But that is not the point here.
Here the reference is to peace with the believing Jews. Our former condition was one of being "aliens from the commonwealth of Israel, and strangers from the covenants of promise" (Eph 2:12). Now God has, through Jesus Christ and the presentation of His blood in heaven, rectified that situation. This means that we can enjoy the promises that were made to them, and the Savior that came from them. All of the good things the Prophets foretold about Christ, the New Covenant, and the change of nature that would take place, can now be experienced by the Gentiles - even though they were not the ones to whom the promises were made. Now the Gentiles can be blessed by a Prophet to whom they will hearken (Deut 18:15,18), the circumcision of the heart (Deut 30:6), a Deliver (Isa 59:20), One who satisfied God and now makes intercession for them (Isa 53:11-12), and a Righteous Branch that causes fruit bearing (Jer 23:5). Now they can participate in a new covenant in which the laws of God are put into the mind and written upon the heart, where God is willingly served, and iniquities are remembered no more (Jer 31:31-34). Now the promised Sun of righteousness can shine upon them (Mal 4:2). The Gentiles who believe can now receive a new heart and a new spirit (Ezek 36:26).
All of these promises were made to the Jews. None of them, nor any promises like them, were ever given to the Gentiles. God never said through any Prophet that there would be a new set of promises for the Gentiles. They were never promised another Savior or another covenant. There is no other Savior, no other condition, and no other change in the people declared than was spoken by Moses and the Prophets, both of which belonged exclusively to Israel. This being true, the Jew cannot have been completely cut off and replaced by a Gentile church.
The situation will be resolved by making the Jews and the Gentiles one body. That will explain why we believing Gentiles now have access to God through the blood of Christ.
MADE BOTH ONE. Other versions read, "made both groups into one," NASB "made the two one," NIV "who hath made the two [become] one," MRD "He united Jews and Gentiles into one people," NLT "by making us all one family," LIVING and "He has made us both [Jew and Gentile] one [body]." AMPLIFIED
This means that, from heaven's perspective, there are three distinct bodies of people in the world. Paul alludes to them when writing of his determination not to intentionally cause offence: "Give none offence, neither to the [unbelieving] Jews, nor to the [unbelieving] Gentiles, nor to [believing Jews and Gentiles] the church of God" (1 Cor 10:32). We know this is the case because in Christ "there is neither Jew nor Greek" (Gal 3:28; Col 3:11). The only fleshly distinctions God ever recognized (Jew and Gentile) exist only outside of Christ. Those who contend that the Jews have been utterly cut off fail to recognize what God has done in Christ Jesus. To begin with, God promised there would always be a remnant in Israel, thus allowing, so to speak, Him to preserve the nation (Isa 1:9; 10:20-22; 11:11,16; 37:4,31-32; 46:3-4; Jer 23:3; 31:7Joel 2:32; Mic 2:12; 5:7-8; Zech 8:12; Rom 9:27; 11:5) .
BROKEN DOWN THE MIDDLE WALL. And how did God accomplish this marvelous unity in Christ Jesus. He did it by breaking down a wall that separated the Jew from the Gentile - a "middle wall of partition." Other versions read, "wall of separation," NKJV "barrier of the dividing wall," NASB "the dividing wall of hostility," NIV "tore down the diving wall of hostility." CSB
The identity of this dividing wall will be the subject of our next lesson. It is a wall that God Himself erected, and one that He also tore down. Now, in Christ Jesus, there is no legitimate cause for division. Wherever it exists, it is because of the perceptions and messages of men - and it is always wrong, never right. These divisions, or "heresies," are a work of the flesh (Gal 5:20).