COMMENTARY ON EPHESIANS
LESSON NUMBER 27
Eph 2:17 "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." (Eph 2:17-19)
JESUS IS INVOLVED IN THE GENTILE'S CONVERSION
INTRODUCTION
The extending of salvation to the Gentiles is a work of God. The Gentiles themselves had no part in it except that of receiving it. Their condition was such as forbad their involvement: dead in trespasses and sins, their lives solidly in the course of this world, and under the control of the wicked one. They had not been given a Law, a covenant, a means of serving God, or a promise that a Savior would come to th em. From every vantage point they were without God and without hope in the world. The explanation for their participation in this great salvation is found in God's kindness, mercy, and grace. None of these traits would be considered by the world to be in any way productive. They would not be associated with either wisdom or power. And yet, they are some of the greatest exhibits of Divine power and productivity.
Some might point out that the prophets said the Gentiles would "come" in quest of learning of God. Through Isaiah God said, "And the Gentiles shall come to thy light" (Isa 60:3). And again, "and the forces of the Gentiles shall come unto thee" (Isa 60:3). Jeremiah said, "The Gentiles shall come unto Thee from the ends of the earth" (Jer 16:19). While the will of the Gentiles was involved in this, the foundational impetus was the drawing of the Lord. The Father, Jesus taught, draws men to the Son (John 6:44). Jesus also associated this drawing with His death: "And I, if I be lifted up from the earth, will draw all men unto me" (John 12:32). Paul is delineating this drawing in the second chapter of Ephesians. It is couched in the salient phrase, "But God, who is rich in mercy, for His great love wherewith He loved us, hath quickened us" (Eph 2:4-5). The richness of God's mercy and great love that He had could not be adequately expressed until sin was taken away. This was because God's righteousness had to be satisfied before any effective conveyance of the love, mercy, and kindness of God could be toward the Gentiles.
jESUS CAME AND PREACHED PEACE
Eph 2:17 "And came and preached peace to you which were afar off, and to them that were nigh."
Having "slain the enmity" "by the cross," the Jews and Gentiles could be gathered together in one body (Eph 2:16). That "enmity" was between the Jews and the Gentiles, and it was formalized by the "handwriting of ordinances" which was a Divine wall between them. There could not be a diversity of members in this household - some that were taught by God, and some who were not; some that had access to God, and some who did not: some that could serve God, and some who could not. Men have grown accustomed to these kinds of destinations in the professed church. However, they are man-made divisions, not those imposed by Almighty God. In Christ, whether men can receive it or not, there is no division. There is no division at the national level: neither Jew nor Greek. There is no separation at the gender level: neither male nor female. There is no wall that separates believers on a social level: neither bond nor free.
"AND CAME." This is something Jesus did after He died, after He rose from the dead, and after He returned to heaven. It is distinguished from when He came "in the likeness of sin ful flesh" (Rom 8:3), and it is differentiated from when He will come the second time "in His glory" (Matt 25:31).
Jesus referred to this coming. When Jesus revealed to His disciples that He was going away, He told them He would come to them again - and He was not speaking of His second coming, as in John 14:3. After Jesus had told them they would receive "another Comforter . . . even the Spirit of truth," He added, " I will not leave you comfortless: I will come to you" (John 14:18). He would not come to them in the flesh, but in the Spirit. That coming would be so real that He said to them, "Lo, I am with you alway, even, even unto the end of the world" (Matt 28:20).
Paul mentioned this coming. Later, Paul will tell the Ephesians that there were those among them who had been taught by Jesus: "But ye have not so learned Christ; If so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus" (Eph 4:20-21). This is the coming of which our text speaks.
Peter spoke of this coming. Peter spoke of this coming early in the history of the church: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ, which before was preached unto you" (Acts 3:19:20). This is not referring to the second coming of Christ, for there is no condition attached to that coming. The condition relates to men looking for Him, which does not cause Jesus to come, but rather to come "without si n unto salvation" (Heb 9:28). The coming to which Peter referred involved Christ's communion with His people.
John wrote of this coming. John taught that Jesus "is come," and effectively teaches His people. "And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life" (1 John 5:20).
There is a very real sense in which Christ dwells in your hearts by faith (Eph 3:17), and is "in you" (Col 1:27). He does this through the Spirit, but this does not negate the reality of His indwelling. Jesus spoke of Him and the Father making their abode in the individual who loved His words and kept them (John 14:23). Candidly, enough has not been said about the indwelling Christ to the modern church. How men need to hear a word like, "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness" (Rom 8:10).
AND PREACHED PEACE. And what did Jesus do when He came? He "preached peace" to both the Gentiles ("which were "far off"), and the Jews ("that were nigh"). Other versions read, "proclaimed," NRSV "announced," CJB and "bring the good news." NJB
Technically, the Jews heard of this peace first, and the Gentiles after that. But here the order is reversed, and that for a reason. Although the Jews heard the Gospel of peace first, it was expounded more fully to the Gentiles through Paul. Although Jesus Himself said He had "other sheep" which were not of Israel (John 10:16), yet He announced when on earth, "I am not sent but to the lost sheep of the house of Israel" (Matt 15:24). When He sent His disciples out, He even forbade His them to go "into the way of the Gentiles" (Matt 10:5-6).
The preaching of peace was accomplished through those in whom Jesus dwelt. They preached a Gospel that was not discriminating. Jew and Gentile heard the same Gospel. It is not as some allege, that Peter had a Gospel for the Jews, and Paul had one for the Gentiles. The Gospel is called "the gospel of peace" (Rom 10:15; Eph 6:15). Isaiah prophesied of those who would "bring good tidings, and publish peace" (Isa 52:7; Rom 10:15). The "peace" of reference is the peace Jesus "made . . . through the blood of His cross" (Col 1:20). The idea here is that those who are themselves at peace with God can no longer be hostile toward one another. Where such hostility exists, the truth of being at peace with God is not known.
THROUGH HIM WE BOTH HAVE ACCESS
2:18 "For through Him we both have access by one Spirit unto the Father."
At this point it is important to note how carefully and precisely Paul addresses the matter of having access to God. The holiness of God and the presence of "the flesh" does not allow for easy access to God. This is not a relationship like an earthly father and son, or a toddler sitting on the knee of his father. Those who advocate calling God "Daddy" appear blissfully unaware of this circumstance. You cannot approach unto God in a state of abject ignorance about these things. That is why this most precise language is required.
THROUGH HIM. Other versions read, "by Him," DOUAY "because of what Christ has done for us," NLT/LIVING and "because of Christ." ESV All other versions read "through Him."
The meaning is not because of something that occurred in the past - although the foundation for this privilege did occur in the past. The death of Christ on the cross is not like a key that unlocks the door, or something like a ticket that gives us access to God. Jesus Himself is involved in this access. When we vome to the Father, He "brings us to God," as opposed to authorizing us to come to God (1 Pet 1:21). When Jesus said "No man cometh to the Father but by Me" (John 14:6), He was not referring to the perception of what He has done - although that is required. Even after we are glorified, Christ will present us to God (Heb 2:13). How much more does He do this while we remain in divided condition - a treasure in an earthen vessel (2 Cor 4:7). Jesus Himself accompanies us to God, so to speak. At this time, and in the fullest sense of the word, the glorified Christ is the only Man God accepts without qualification. "Through Him," therefore, speaks of identity with Christ, as opposed to having a password or ticket to come to God. Admittedly, this is a technical point, but salvation is a technical matter.
WE BOTH. The same requirement applies to both Jew and Gentile - who, in the past, "were afar off," and those who "that were nigh." By "afar off," the text means that the Gentiles were nota people with whom God had formal dealings. By "nigh," the text means the Jews were at hand, close, or having received benefits designed to ready them for access to God. "Nigh," or "near," does not mean in the presence of. It is more of an outer court term. It does not include such things as fellowship, communion, and knowing God. It does not involve the writing of the Law upon the heart, the remission of sins, or reconciliation to God.
The death, burial, resurrection, ascension, and exaltation of Christ was "for all" - not the Jews alone. The sins of the Gentiles, as well as those of the Jews, were laid upon Christ. The atoning death, triumphant resurrection, and glorious exaltation of Jesus were not for a certain people. Therefore, their effects cannot be confined to any race, gender, or social status. All people - Jew and Gentile - come to God the same way.
Further, the word "both" applies to the status of the people before they were "in Christ" and Christ "in" them. Now, "in Christ," the "both" have become "one" (Eph 2:14), reconciled "unto God in one body" (Eph 2:15).
HAVE ACCESS. Other versions read, "our access," NASB "able to come near,"ESV "have an entrance," GENEVA "have free access," NJB "can come to," NLT "have an open way," TNT "may come to," LIVING "have an introduction to," WILLIAMS "have the right to come," ERV "are able to come," GNB and "have equal access." MESSAGE
What does it mean to have "access . . . unto the Father?" Again, this is not an outer court experience. It is not even a "holy place" activity, where God is served, and His will is done. This is prefigured by the High Priest, who entered into the presence of God when he went once a year into the Most Holy place. This glorious privilege is described in the epistle to the Hebrews. "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which He hath consecrated for us, through the veil, that is to say, His flesh" (Heb 10:19-20).
When we draw near, it is to the "Throne of all grace" (Heb 4:16) - and that is something that is in the Most Holy place. It was prefigured by the mercy seat upon which the atoning blood was sprinkled. Even that shadow was approached only one time a year. Yet now, since Jesus has reconciled us to God, we may come continually to this throne, which equates to coming to God.
The person who is not in fellowship with Christ (1 Cor 1:9), or in whom Christ does not dwell by faith (Eph 3:17) cannot approach unto God in the sense of this text. This is not speaking of approaching God like the publican, who called out for mercy (Lk 18:13).
BY ONE SPIRIT. This is an access that involves the entire Godhead. We have access to the Father. We come to Him THROUGH the Son. And we do so BY the Holy Spirit. This includes the Spirit's intercession (Rom 8:26-27), His leading (Rom 8:24), and the crying out of "Abba Father" (Gal 4:6). All three members of the Godhead are chiefly characterized by LIFE (John 5:26; John 14:6; Rom 8:2). This means access to God cannot be gained by a routine, or praying through, or fasting, or waiting. Access is gained by life - by holy response! We come to "the Living God" (Heb 12:22), through Him that "ever liveth" (Heb 7:25), and by "the Spirit of life" (Rom 9:2). That holy protocol is enjoyed in Christ by both Jew and Gentile - those who have been merged into "one body."
NO MORE STRANGERS AND FOREIGNERS
219 "Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God."
NOW THEREFORE. Other versions read, "So then," NASB "consequently," NIV "wherefore," MRD "then, therefore," YLT "sp," IE "that is why," ISV "take notice, then," MONTGOMERY and "That's plain enough, isn't it?" MESSAGE
This is a form of holy reasoning. It is based upon the postulate that what God does has certain unavoidable effects. This is an area where many professed believers stumble. They tend to deal with the things of God theoretically, not realizing the impact of what God has done through Christ. Christ died, and there are certain things that have resulted from it - sin was taken away, the devil destroyed, principalities and powers spoiled, and a way opened to God. Jesus rose from the dead, and it worked certain things -- death was defeated, and His Sonship confirmed. He entered into heaven with His own blood, and that resulted in something - atonement. He is exalted, and that has resulted in certain effects - He is bringing many sons to glory.
All of that is easy enough to talk about. But what of the impact upon those who receive the Son? There really is such a thing as a new heart and spirit, the creation of a new man, having the law written upon the heart, his commandments not being grievous, and being willing to live wholly unto the Lord. Those effects are as real as the ones proclaimed in the Gospel. Yet, if they are not proclaimed the clouds of Babylonianism will hide them from the people, so that they will not see them. Further, when they are not seen falling away and being overcome by the wicked one are more likely to occur. This is because salvation is accomplished within the framework of spiritual understanding, knowing Christ, and the knowledge of God. Babylon the Great has fabricated and preached a Gospel that omits these critical matters.
NO MORE STRANGERS AND FOREIGNERS. Other versions read "strangers and aliens," NASB "strangers and sojourners," RSV "those who have no place," BBE "foreigners and outsiders," GWN "foreigners and noncitizens," NET "strangers to God and foreigners to heaven," LIVING "strangers and visitors," IE and "outsiders (exiles, migrants, and aliens, excluded from the rights of citizens)." AMPLIFIED
This involves not having a privileged status, or the right to have favorable dealings with God. It is being excluded from the spiritually elite, whose eliteness was created by Divine choice and blessing. It is not having access to what God has freely given.
This also involves the things of God being strange to them - like a foreign tongue. Being spiritually uncultured people, the Gentiles were not able to comprehend, discern, or distinguish the things of God. Now, Paul boldly announces that the Gentiles that are in Christ Jesus are no longer in that category. God is not strange to them. Jesus is not strange to them. The things of God are not strange to them. And what is even more blessed, they are not strange to God.
It has been my observation over the years that nearly all Gentile Christians appear to be "strangers and foreigners" in regard Divine manners. This is the reason for all of the sects in Christendom. It accounts for meager spiritual appetites and a lack of commitment to Jesus. This condition also contradicts the plain statements of our text.
FELLOWCITIZENS WITH THE SAINTS. That is, fellowcitizens of the heavenly kingdom where they have been translated (Col 1:13). The constituents of this kingdom are "saints" - holy ones. They are such as keep themselves "unspotted from the world" (James 1:27). Holiness is something they "pursue" (Heb 12:14) and "perfect" (2 Cor 7:1). God has "called" them to holiness, and they have taken the call seriously (1 Thess 4:7). An unholy "church" is really not a church at all. It is "harlot" who is unfaithful to the One who has called her 1 Thess 4:7).
There is a fellowship with all saints that includes the involvement of the understanding of, and communion with, all saints. While a sectarian people cannot have fellowship with the saints in all of the rights and privileges of heavenly citizenship, holy people can - whether they are Jews or Gentiles.
In this text, we Gentiles are taught what a marvelous display of Divine grace is seen in our acceptance. In the Son we have made the transition from being strangers and foreigners to that of "fellowcitizens with the saints." It ought to be noted that every person is a stranger and foreigner in some sense. Either it is to the world (1 Pet 2":11; Heb 13:14), or it is to the saints.
AND OF THE HOUSEHOLD OF GOD. The term "the saints" describes the people of God individually. Collectively, they are God's "household." God provides a bountiful table for His household, foreshadowed by the provisions of Solomon for His household (1 Kgs 4:22-23), and Nehemiah for his (Neh 5:17-18).
The emphasis of the word "household" is provision, care, and employment. The people of God are referred to as "the household of faith" (Gal 6:10), "the house of God" (1 Tim 3:15). Christ is described as "High Priest over the house of God" (Heb 10:21). This "house" is also where the judgment of God begins setting order among His own "family" first (1 Pet 4:17). From the total perspective this is "the whole family in heaven and earth" (Eph 3:15).