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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (ver. 1-3) and again, ver. 11, 12. II. Of the glorious change that was wrought in them by converting grace (ver. 4-10) and again, ver. 13. III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ, ver. 14-22. The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.
Adam Clarke: Commentary on the Bible - 1831
The character of the Ephesians previously to their conversion to Christianity, Eph 2:1-3. By what virtue they were changed, and for what purpose, Eph 2:4-7. They were saved by faith, Eph 2:8, Eph 2:9. And created unto good works, Eph 2:10. The apostle enters into the particulars of their former miserable state, Eph 2:11, Eph 2:12. And those of their present happy state, Eph 2:13. Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, Eph 2:14-17. The glorious privileges of genuine believers, Eph 2:18-22.
Albert Barnes: Notes on the Bible - 1834
2:0: This chapter Eph. 2 is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the pRev_ious chapter Eph 2:19 - the greatness of the power of God, evinced in the salvation of his people. The "great" manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes, Eph 2:1 that God had quickened those who had been dead in trespasses and sins, and proceeds Eph 2:2-3 to show the condition in which they were before their conversion. He then observes Eph 2:4-7, that God of his infinite mercy, when they were dead in sin, had quickened them together with Christ, and had raised them up to sit with him in heavenly places.
He then states that this was not by human power, but was the work of divine power, and that they were the workmanship of God, Eph 2:8-10. The remainder of the chapter Eph 2:11-22 is occupied with a statement of the privileges resulting from the mercy of God in calling them into his kingdom. The apostle endeavors to impress their minds strongly with a sense of the mercy and love and power of God in thus calling them to himself. He reminds them of their former condition when Gentiles, as being without God, and that they were now brought near by the blood of Christ Eph 2:11-13; he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one Eph 2:14-18; and he compares them now to a temple raised for God, and to constitute the place of his dwelling on the earth; Eph 2:19-22. By all these considerations he endeavors to impress their minds with a sense of obligation, and to lead them to devote themselves to that God who had raised them from the dead, and had breathed into them the breath of immortal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eph 2:1, By comparing what we were by nature, with what we are by grace, Eph 2:10. he declares that we are made for good works, and being brought near by Christ, should not live as Gentiles and foreigners, as in time past, but as citizens with the saints, and the family of God.
John Gill
INTRODUCTION TO EPHESIANS 2
The design of the apostle in this chapter, is to magnify the riches of divine grace, in the effectual calling and salvation of sinners, by Christ Jesus; in order to which, he describes the sad estate they are in by nature, and before conversion, even God's elect among the Jews, and especially among the Gentiles; and then observes how peace is made for and between them both, by Christ the peacemaker; and the various privileges and blessings which both enjoy, in consequence of it: he begins with the Ephesians, and expresses the former state they were in by a death, which is ascribed to trespasses and sins, Eph 2:1, and represents their walk and conversation to have been according to the world, and after Satan; who is described by his dominion over other devils that dwell in the air, and by his influence upon disobedient men, Eph 2:2, and that it might not be thought that the case of these Gentile Ephesians was worse than others, the apostle observes of himself, and other saints among the Jews, that their conversation before conversion was among the men of the world, and so according to the course of it, as the Gentiles; and that it was a very carnal conversation they had spent, in fulfilling the desires and lusts of the flesh; and that they were as deserving of, and as liable to the wrath of God in themselves, as other persons, Eph 2:3, to which former state he opposes their present one; they were not now dead in sin, but were quickened; which is ascribed to God as the efficient cause, and to his rich mercy and great love as the moving cause; and to Christ as the meritorious and procuring cause, by whose grace they were saved, and in whom they were not only quickened, but raised, and made to sit together in heavenly places; and the final cause and end of all this was, to show forth the abundant grace and kindness of God, through Christ, Eph 2:4. The doctrine of salvation by grace, the apostle takes up again from Eph 2:5, and to the moving cause of salvation, the grace of God, he adds the means, or instrument by which it is received and enjoyed, which is faith; and that is denied to be owing to the power of men, but is said to be a gift of God Eph 2:8, and the end in view, in putting salvation upon the foot of grace and not works, is to prevent boasting in the creature, Eph 2:9, and that works cannot be the causes of salvation, either efficient, moving, or procuring, is evident; since though they are to be performed as being agreeable to the purposing, as well as commanding will of God, yet they are effects, both of the work of grace upon the soul in time, called a creation, and of the decrees of God from eternity, Eph 2:10, when the apostle goes on to put the Ephesians in mind of their former state in unregeneracy, with the same view as before, to magnify the grace of God, but in a different manner; not as common to them with the Jews, but as peculiar to them as Gentiles; as that they were had in contempt by the Jews, and were in a state of alienation, not only from them, but from God and Christ, and the enjoyment of various privileges, Eph 2:11, wherefore the grace of God was the more conspicuous in their present state of nearness both to God and his people, brought about by the blood of Christ, Eph 2:13, who, as the peacemaker, not only made peace by the blood of his cross between God and them, but between them and the true Israel of God among the Jews; which was done, partly by abolishing the ceremonial law, which occasioned enmity, and kept up a division among them, Eph 2:14, and partly by sending, and preaching the Gospel of peace to them both, Eph 2:17, and by opening a way of access for them both unto the Father through himself, under the direction and influence of the Spirit, Eph 2:18, from all which it appeared, that they were not in a state of distance and alienation as before, but all belonged to the same city and family, and were built on the same foundation, and were united together in the same corner stone, Jesus Christ, Eph 2:19, and as the apostle compares Christ to a foundation, and a corner stone, so the church of Christ, consisting of Jews and Gentiles, to a temple; which being fitly put together, becomes, an Holy One in the lord, and a suitable habitation for God through the Spirit, Eph 2:21.
2:12:1: Եւ դուք որ մեռեալն էիք ՚ի մեղս ձեր եւ յանցանս[4305], [4305] Ոմանք. Եւ դուք երբեմն մեռեալքն էիք։
1 Եւ դուք մեռած էիք ձեր մեղքերի ու յանցանքների մէջ,
2 Դուք յանցանքներու ու մեղքերու մէջ մեռած էիք, ինք ձեզ կենդանացուց։
Եւ դուք որ մեռեալն էիք ի մեղս ձեր եւ յանցանս:

2:1: Եւ դուք որ մեռեալն էիք ՚ի մեղս ձեր եւ յանցանս[4305],
[4305] Ոմանք. Եւ դուք երբեմն մեռեալքն էիք։
1 Եւ դուք մեռած էիք ձեր մեղքերի ու յանցանքների մէջ,
2 Դուք յանցանքներու ու մեղքերու մէջ մեռած էիք, ինք ձեզ կենդանացուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:11: И вас, мертвых по преступлениям и грехам вашим,
2:1  καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
2:1. καὶ (And) ὑμᾶς (to-ye) ὄντας ( to-being ) νεκροὺς ( to-en-deaded ) τοῖς (unto-the-ones) παραπτώμασιν (unto-fallings-beside-to) καὶ (and) ταῖς (unto-the-ones) ἁμαρτίαις (unto-un-adjustings-along-unto) ὑμῶν, (of-ye,"
2:1. et vos cum essetis mortui delictis et peccatis vestrisAnd you, when you were dead in your offences and sins,
1. And you , when ye were dead through your trespasses and sins,
And you [hath he quickened], who were dead in trespasses and sins:

1: И вас, мертвых по преступлениям и грехам вашим,
2:1  καὶ ὑμᾶς ὄντας νεκροὺς τοῖς παραπτώμασιν καὶ ταῖς ἁμαρτίαις ὑμῶν,
2:1. et vos cum essetis mortui delictis et peccatis vestris
And you, when you were dead in your offences and sins,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-10: Доселе, в первой главе, Ап. изображал величие христианства вообще, а теперь, в частности, он говорит о том, что христианство сделало для читателей послания. Ранее они были людьми мертвыми духовно из-за грехов своих, а теперь во Христе они оживлены Богом и могут жить, творя добрые дела.

1-2: Прежде всего Ап. говорит о состоянии язычников, потому что большинство ефесских христиан, очевидно, ранее были язычниками. Эти язычники были мертвы - конечно в смысле нравственном. Хотя многие языческие народы, и в особенности греки, хвалились своими успехами в культуре, гордились тем, что они живут весело и счастливо, тем не менее их жизнь была вовсе не настоящая жизнь, не та, какая только и заслуживает наименования "жизнь". Они все были грешники и творили всякого рода грехи (преступление и грех - синонимы). - По обычаю мира сего. Мир сей - это мир несовершенный, лукавый (Гал I:4), с которым Ап. не советует дружить христианам (Рим XII:2). - По воле князя, господствующего в воздухе. Здесь, несомненно, разумеется сатана (ср. 1Кор.XI 9-21; 2Кор. IV:4). Назван он "князем власти воздуха" (русский перевод здесь неточен) потому, что его власти подлежат разные духи, которые здесь названы в собирательном смысле "властью" (exousia ср. Кол I:13). Власти эти названы "воздушными" (t. aeroV) в том смысле, что они невидимы, невоспринимаемы, след. бестелесны (проф. Богдашевский), хотя нельзя не сказать, что Ап., называя их воздушными, очевидно, давал понять, что их влиянием, их вредоносным дыханием, можно сказать, насыщен был весь воздух, каким дышали язычники. Последние, таким образом, дышали зараженным воздухом и этим объясняется их упорство во грехах. - Духа. Вероятно, здесь един. число вместо множеств.: духов. Диавол точнее определяется, как князь духов, которые и теперь еще действуют в упорных, не поддающихся влиянию евангельской проповеди людях (сын противления - гебраизм, обозначающий людей, которые, так сказать, по природе своей противятся Богу (ср. выраж. сын погибели во 2: Сол II:3)).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
State of the Ephesians by Nature.A. D. 61.
1 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

The miserable condition of the Ephesians by nature is here in part described. Observed, 1. Unregenerate souls are dead in trespasses and sins. All those who are in their sins, are dead in sins; yea, in trespasses and sins, which may signify all sorts of sins, habitual and actual, sins of heart and of life. Sin is the death of the soul. Wherever that prevails there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, v. 2. In the first verse he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world are used to do. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See Matt. xii. 24, 26. The legions of apostate angels are as one power united under one chief; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom: and it was the opinion of both Jews and heathens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God's permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but it is the comfort and joy of God's people that he who is head over all things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The children of disobedience are such as choose to disobey God, and to serve the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only heretofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves, and whose natural state he further describes in the next words. 4. We are by nature drudges to the flesh, and to our corrupt affections, v. 3. By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse themselves, 2 Cor. vii. 1. The fulfilling of the desires of the flesh and of the mind includes all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. The carnal mind makes a man a perfect slave to his vicious appetite.--The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them. 5. We are by nature the children of wrath, even as others. The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imitation, but from the time when we began to exist, and by reason of our natural inclinations and appetites. All men, being naturally children of disobedience, are also by nature children of wrath: God is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have sinners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory! Thus far the apostle has described the misery of a natural state in these verses, which we shall find him pursuing again in some following ones.
Adam Clarke: Commentary on the Bible - 1831
2:1: And you hath he quickened - This chapter should not have been separated from the preceding, with which it is most intimately connected. As Christ fills the whole body of Christian believers with his fullness, (Eph 1:23), so had he dealt with the converted Ephesians, who before were dead in trespasses, and dead in sins. Death is often used by all writers, and in all nations, to express a state of extreme misery. The Ephesians, by trespassing and sinning, had brought themselves into a state of deplorable wretchedness, as had all the heathen nations; and having thus sinned against God, they were condemned by him, and might be considered as dead in law - incapable of performing any legal act, and always liable to the punishment of death, which they had deserved, and which was ready to be inflicted upon them.
Trespasses, παραπτωμασι, may signify the slightest deviation from the line and rule of moral equity, as well as any flagrant offense; for these are equally transgressions, as long as the sacred line that separates between vice and virtue is passed over.
Sins, ἁμαρτιαις, may probably mean here habitual transgression; sinning knowingly and daringly.
Albert Barnes: Notes on the Bible - 1834
2:1: And you hath he quickened - The words "hath he quickened," or "made to live," are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had evinced toward the people Eph 1:19; and to show that this was put forth in connection with the resurrection of the Lord Jesus, and his exaltation to the right hand of God in heaven; see the notes at Rom 6:4-11; compare Col 2:12-13; Col 3:1. The words "hath he quickened" mean, hath he made alive, or made to live; Joh 5:21; Rom 4:17; Co1 15:36.
Who were dead in trespasses and sins - On the meaning of the word "dead," see the notes at Rom 5:12; Rom 6:2, note. It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted, they were "dead in sins." There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were "dead" in relation to that to which they afterward became alive - i. e., to holiness. Of course, this does not mean that they were in all respects dead. It does not mean that they had no animal life, or that they did not breathe, and walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true. Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact - that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects which are around him.
A corpse is insensible. It sees not, and hears not, and feels not. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breathe forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all. It sees no beauty in the landscape; hears not the voice of a friend; looks not upon the glorious sun and stars; and is unaffected by the running stream and the rolling ocean. So with the sinner in regard to the spiritual and eternal world. He sees no beauty in religion; he hears not the call of God; he is unaffected by the dying love of the Saviour; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in "fact," the condition of a sinful world. There is, indeed, life, and energy, and motion. There are vast plans and projects, and the world is intensely active. But in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, anymore than human power can rouse the sleeping dead, or open the sightless eyeballs on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of him who can do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: you: Eph 2:5, Eph 2:6, Eph 1:19, Eph 1:20; Joh 5:25, Joh 10:10, Joh 11:25, Joh 11:26, Joh 14:6; Rom 8:2; Co1 15:45; Col 2:13, Col 3:1-4
dead: Eph 2:5, Eph 4:18, Eph 5:14; Mat 8:22; Luk 15:24, Luk 15:32; Joh 5:21; Co2 5:14; Ti1 5:6; Jo1 3:14; Rev 3:1
Geneva 1599
2:1 And (1) you [hath he quickened], who were (a) dead in (2) trespasses and sins;
(1) He declares again the greatness of God's good will by comparing that miserable state in which we are born, with that dignity unto which we are advanced by God the Father in Christ. So he describes that condition in such a way that he says, that with regard to spiritual motions we are not only born half dead, but wholly and altogether dead.
(a) See (Rom 6:2). So then he calls those dead who are not regenerated: for as the immortality of those who are damned is not life, so this knitting together of body and soul is properly not life, but death in those who are not ruled by the Spirit of God. (2) He shows the cause of death, that is, sins.
John Gill
2:1 And you hath he quickened,.... The design of the apostle in this and some following verses, is to show the exceeding sinfulness of sin, and to set forth the sad estate and condition of man by nature, and to magnify the riches of the grace of God, and represent the exceeding greatness of his power in conversion: the phrase
hath he quickened, is not in the original text, but is supplied from Eph 2:5, where it will be met with and explained: here those who are quickened with Christ, and by the power and grace of God, are described in their natural and unregenerate estate,
who were dead in trespasses and sins; not only dead in Adam, in whom they sinned, being their federal head and representative; and in a legal sense, the sentence of condemnation and death having passed upon them; but in a moral sense, through original sin, and their own actual transgressions: which death lies in a separation from God, Father, Son, and Spirit, such are without God, and are alienated from the life of God, and they are without Christ, who is the author and giver of life, and they are sensual, not having the Spirit, who is the spirit of life; and in a deformation of the image of God, such are dead as to their understandings, wills, and affections, with respect to spiritual things, and as to their capacity to do any thing that is spiritually good; and in a loss of original righteousness; and in a privation of the sense of sin and misery; and in a servitude to sin, Satan, and the world: hence it appears, that man must be in himself unacceptable to God, infectious and hurtful to his fellow creatures, and incapable of helping himself: so it was usual with the Jews to call a wicked and ignorant man, a dead man; they say (i),
"there is no death like that of those that transgress the words of the law, who are called, "dead men", and therefore the Scripture says, "turn and live".''
And again (k),
"no man is called a living man, but he who is in the way of truth in this world.----And a wicked man who does not go in the way of truth, is called, "a dead man".''
And once more (l).
"whoever is without wisdom, lo, he is "as a dead man";''
See Gill on Ti1 5:6. The Alexandrian and Claromontane copies, and one of Stephens's, and the Vulgate Latin version, read, "dead in your trespasses and sins"; and the Syriac version, "dead in your sins and in your trespasses"; and the Ethiopic version only, "dead in your sins".
(i) Zohar in Gen, fol. 41. 3. (k) Ib. in Num. fol. 76. 1. Vid. ib;. in Exod. fol. 44. 2. (l) Caphtor, fol. 30. 2.
John Wesley
2:1 And he hath quickened you - In Eph 1:19-20, St. Paul spoke of God's working in them by the same almighty power whereby he raised Christ from the dead. On the mention of this he, in the fulness of his heart, runs into a flow of thought concerning the glory of Christ's exaltation in the three following verses. He here resumes the thread of his discourse. Who were dead - Not only diseased, but dead; absolutely void of all spiritual life; and as incapable of quickening yourselves, as persons literally dead. In trespasses and sins - Sins seem to be spoken chiefly of the gentiles, who knew not God; trespasses, of the Jews, who had his law, and yet regarded it not, Eph 2:5. The latter herein obeyed the flesh; the former, the prince of the power of the air.
Robert Jamieson, A. R. Fausset and David Brown
2:1 GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22)
And you--"You also," among those who have experienced His mighty power in enabling them to believe (Eph 1:19-23).
hath he quickened--supplied from the Greek (Eph 2:5).
dead--spiritually. (Col 2:13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.
in trespasses . . . sins--in them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. Is 9:2; Jn 5:25, "dead" (spiritually), Ti1 5:6. "Alienated from the life of God" (Eph 4:18). Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.
2:22:2: յորս երբեմն գնայիք ըստ յաւիտենի՛ աշխարհիս այսորիկ, ըստ իշխանին իշխանութեան օդո՛յս այսոյ, որ ա՛յժմս ընդմտեա՛լ է յորդի՛սն ապստամբութեան[4306]. [4306] Ոմանք. Յոր երբեմն գնա՛՛... օդոյս այսու, որ այժմ։
2 որոնցում մի ժամանակ ընթանում էիք ըստ այս աշխարհի սովորութեան՝ հնազանդուելով օդում տիրող իշխանի այն ոգուն, որ այժմ ներգործում է ապստամբող մարդկանց մէջ:
2 Անոնց մէջ ժամանակին կը քալէիք այս աշխարհին բռնած ճամբովը, այս օդին իշխանութեանը իշխանին ուզածին պէս, այն ոգիին՝ որ հիմա ապստամբութեան որդիներուն ներսիդին կը ներգործէ։
յորս երբեմն գնայիք ըստ [8]յաւիտենի աշխարհիս այսորիկ, ըստ իշխանին իշխանութեան օդոյս, այսոյ` որ այժմս ընդմտեալ է յորդիսն ապստամբութեան:

2:2: յորս երբեմն գնայիք ըստ յաւիտենի՛ աշխարհիս այսորիկ, ըստ իշխանին իշխանութեան օդո՛յս այսոյ, որ ա՛յժմս ընդմտեա՛լ է յորդի՛սն ապստամբութեան[4306].
[4306] Ոմանք. Յոր երբեմն գնա՛՛... օդոյս այսու, որ այժմ։
2 որոնցում մի ժամանակ ընթանում էիք ըստ այս աշխարհի սովորութեան՝ հնազանդուելով օդում տիրող իշխանի այն ոգուն, որ այժմ ներգործում է ապստամբող մարդկանց մէջ:
2 Անոնց մէջ ժամանակին կը քալէիք այս աշխարհին բռնած ճամբովը, այս օդին իշխանութեանը իշխանին ուզածին պէս, այն ոգիին՝ որ հիմա ապստամբութեան որդիներուն ներսիդին կը ներգործէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: в которых вы некогда жили, по обычаю мира сего, по [воле] князя, господствующего в воздухе, духа, действующего ныне в сынах противления,
2:2  ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας·
2:2. ἐν (in) αἷς ( unto-which ) ποτὲ (whither-also) περιεπατήσατε (ye-treaded-about-unto) κατὰ (down) τὸν (to-the-one) αἰῶνα (to-an-age) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου, (of-the-one-this,"κατὰ (down) τὸν (to-the-one) ἄρχοντα (to-a-firsting) τῆς (of-the-one) ἐξουσίας (of-a-being-out-unto) τοῦ (of-the-one) ἀέρος, (of-an-air) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) τοῦ (of-the-one) νῦν (now) ἐνεργοῦντος (of-working-in-unto) ἐν (in) τοῖς (unto-the-ones) υἱοῖς (unto-sons) τῆς (of-the-one) ἀπειθίας: (of-an-un-conducing-unto)
2:2. in quibus aliquando ambulastis secundum saeculum mundi huius secundum principem potestatis aeris huius spiritus qui nunc operatur in filios diffidentiaeWherein in time past you walked according to the course of this world, according to the prince of the power of this air, of the spirit that now worketh on the children of unbelief:
2. wherein aforetime ye walked according to the course of this world, according to the prince of the power of the air, of the spirit that now worketh in the sons of disobedience;
Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:

2: в которых вы некогда жили, по обычаю мира сего, по [воле] князя, господствующего в воздухе, духа, действующего ныне в сынах противления,
2:2  ἐν αἷς ποτε περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθείας·
2:2. in quibus aliquando ambulastis secundum saeculum mundi huius secundum principem potestatis aeris huius spiritus qui nunc operatur in filios diffidentiae
Wherein in time past you walked according to the course of this world, according to the prince of the power of this air, of the spirit that now worketh on the children of unbelief:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: Wherein in time past ye walked - There is much force in these expressions; the Ephesians had not sinned casually, or now and then, but continually; it was their continual employment; they walked in trespasses and sins: and this was not a solitary case, all the nations of the earth acted in the same way; it was the course of this world, κατα τον αιωνα του κοσμου τουτου, according to the life, mode of living, or successive ages of this world. The word αιων, the literal meaning of which is constant duration, is often applied to things which have a complete course, as the Jewish dispensation, a particular government, and the term of human life; so, here, the whole of life is a tissue of sin, from the cradle to the grave; every human soul, unsaved by Jesus Christ, continues to transgress. And the nominally Christian world is in the same state to the present day. Age after age passes on in this way and the living lay it not to heart!
The prince of the power of the air - As the former clause may have particular respect to the Jewish people, who are frequently denominated עולם הזה olam hazzeh, this world, this latter clause may especially refer to the Gentiles, who were most manifestly under the power of the devil, as almost every object of their worship was a demon, to whom the worst of passions and practices were attributed, and whose conduct his votaries took care to copy.
Satan is termed prince of the power of the air, because the air is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief.
The spirit that now worketh - Του νυν ενεργουντος The operations of the prince of the aerial powers are not confined to that region; he has another sphere of action, viz. the wicked heart of man, and in this he works with energy. He seldom inspires indifference to religion; the subjects in whom he works are either determinate opposers of true religion, or they are systematic and energetic transgressors of God's laws.
Children of disobedience - Perhaps a Hebraism for disobedient children; but, taken as it stands here, it is a strong expression, in which disobedience, ἡ απειθεια, appears to be personified, and wicked men exhibited as her children; the prince of the power of the air being their father, while disobedience is their mother. Thus they are emphatically, what our Lord calls them, Mat 13:38, children of the wicked one; for they show themselves to be of their father the devil, because they will do his works, Joh 8:44. Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews; but I rather think he speaks this generally, and refers to the Jews in the following verse.
Albert Barnes: Notes on the Bible - 1834
2:2: Wherein - In which sins, or in the practice of which transgressions.
Ye walked - You lived, life being often compared to a journey or a race. note, Rom 6:4.
According to the course of this world - In conformity with the customs and manners of the world at large. The word rendered here as "world" - αἰων aiō n - means properly "age," but is often used to denote the present world, with its cares, temptations, and desires; and here denotes particularly the people of this world. The meaning is, that they had lived formerly as other people lived, and the idea is strongly conveyed that the course of the people of this world is to walk in trespasses and sins. The sense is, that there was by nature no difference between them and others, and that all the difference which now existed had been made by grace.
According to the prince of the power of the air - see Eph 6:12; compare the notes at Co2 4:4. There can be no doubt that Satan is here intended, and that Paul means to say that they were under his control as their leader and prince. The phrase, "the prince of the power," may mean either "the powerful prince," or it may mean that this prince had power over the air, and lived and reigned there particularly. The word "prince" - ἄρχοντα archonta - "Archon," means one first in authority and power, and is then applied to anyone who has the pre-eminence or rule. It is applied to Satan, or the chief of the fallen angels, as where he is called "the prince - ἄρχων archō n - of the devils," Mat 9:34; Mat 12:24; Mar 3:22; Luk 11:15; "the prince of this world," Joh 12:31; Joh 14:30; Joh 16:11. But "why" he is here called the prince having power "over the air," it is not easy to determine.
Robinson (Lexicon) supposes it to be because he is lord of the powers of the air; that is, of the demons who dwell and rule in the atmosphere. So Doddridge supposes that it means that he controls the fallen spirits who are permitted to range the regions of the atmosphere. It is generally admitted that the apostle here refers to the pRev_ailing opinions both among the Jews and pagan, that the air was thickly populated with spirits or demons. That this was a current opinion, may be seen fully proved in Wetstein; compare Bloomfield, Grotius, and particularly Koppe. Why the region of the air was supposed to be the dwelling-place of such spirits, is now unknown. The opinion may have been either that such spirits "dwelt" in the air, or that they had control over it, according to the later Jewish belief. Cocceius and some others explain the word "air" here as meaning the same as "darkness," as in profane writers. It is evident to my mind that Paul does not speak of this as a mere tradition, opinion, or vagary of the fancy, or as a superstitious belief: but that he refers to it as a thing which he regarded as true. In this opinion I see no absurdity that should make it impossible to believe it. For:
(1) the Scriptures abundantly teach that there are fallen, wicked spirits; and the existence of fallen angels is no more improbable than the existence of fallen people.
(2) the Bible teaches that they have much to do with this world. They tempted man; they inflicted disease in the time of the Saviour; they are represented as alluring and deceiving the race.
(3) they must have "some" locality - some part of the universe where they dwell. That they were not confined down to hell in the time of the Redeemer, is clear from the New Testament; for they are often represented as having afflicted and tortured people.
(4) why is there any improbability in the belief that their residence should have been in the regions of the air? That while they were suffered to be on earth to tempt and afflict people, they should have been permitted especially to occupy these! regions? Who can tell what may be in the invisible world, and what spirits may be permitted to fill up the vast space that now composes the universe? And who can tell what control may have been given to such fallen spirits over the regions of the atmosphere - over clouds, and storms, and pestilential air? People have control over the earth, and pervert and abuse the powers of nature to their own ruin and the ruin of each other. The elements they employ for the purposes of ruin and of temptation. Fruit and grain they convert to poison; minerals, to the destruction caused by war. In itself considered, there is nothing more improbable that spirits of darkness may have had control over the regions of the air, than that fallen man has over the earth; and no more improbability that that power has been abused to ruin people, than that the power of people is abused to destroy each other. No one can "prove" that the sentiment here referred to by Paul is "not" true; and no one can show how the doctrine that fallen spirits may do mischief in any part of the works of God, is anymore improbable than that wicked "men" should do the same thing. The word "power" here - "power of the air" - I regard as synonymous with "dominion or rule;" "a prince having dominion or rule over the air."
The spirit that now worketh - That still lives, and whose energy for evil is still seen and felt among the wicked. Paul here means undoubtedly to teach that there was such a spirit, and that he was still active in controlling people.
The children of disobedience - The wicked; Col 3:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: in time: Eph 2:3, Eph 4:22; Job 31:7; Act 19:35; Co1 6:11; Col 1:21, Col 3:7; Pe1 4:3; Jo1 5:19
walked according: Psa 17:14; Jer 23:10; Luk 16:8; Joh 7:7, Joh 8:23, Joh 15:19; Rom 12:2; Co1 5:10; Gal 1:4; Ti2 4:10; Jam 1:7, Jam 4:4; Jo1 2:15-17, Jo1 5:4
the prince: Eph 6:12; Joh 8:44, Joh 12:31, Joh 14:30, Joh 16:11; Jo1 5:19; Rev 12:9, Rev 13:8, Rev 13:14, Rev 20:2
of the air: Job 1:7, Job 1:16, Job 1:19; Rev 16:17
the spirit: Mat 12:43-45; Luk 11:21-26, Luk 22:2, Luk 22:3, Luk 22:31; Joh 13:2, Joh 13:27; Act 5:3; Co2 4:4; Jo1 3:8, Jo1 4:4
the children: Eph 2:3, Eph 5:6; Isa 30:1, Isa 57:4; Hos 10:9; Mat 11:19, Mat 13:38; Col 3:6; Pe1 1:14 *Gr: Pe2 2:14 *Gr: Jo1 3:10
Geneva 1599
2:2 (3) Wherein in time past ye walked (4) according to the course of this world, (b) according to the prince of the power of the air, the spirit that now (5) worketh in the (c) children of disobedience:
(3) He proves by the effects that all were spiritually dead. (4) He proves this evil to be universal, insomuch that all are slaves of Satan.
(b) At the pleasure of the prince. (5) Men are therefore slaves to Satan, because they are willingly rebellious against God.
(c) They are called the children of disobedience, who are given to disobedience.
John Gill
2:2 Wherein in time past ye walked,.... Sins and transgressions are a road or path, in which all unconverted sinners walk; and this path is a dark, crooked, and broad one, which leads to destruction and death, and yet is their own way, which they choose, approve of, and delight to walk in; and walking in it denotes a continued series of sinning, an obstinate persisting in it, a progress in iniquity, and pleasure therein: and the time of walking in this path, being said to be in time past, shows that the elect of. God before conversion, walk in the same road that others do; and that conversion is a turning out of this way; and that when persons are converted, the course of their walking is altered, which before was
according to the course of this world meaning this world, in distinction from the world to come, or the present age, in which the apostle lived, and designs the men of it; and the course of it is their custom, manner, and way of life; to which God's elect, during their state of unregeneracy, conform, both with respect to conversation and religious worship: great is the force that prevailing customs have over men; it is one branch of redemption by Christ, to deliver men from this present evil world, and to free them from a vain conversation in it; and it is only the grace of God that effectually teaches to deny the lusts of it; and it is only owing to the prevalent intercession and power of Christ, that even converted persons are kept from the evil of it:
according to the prince of the power of the air: which is not to be understood of any supposed power the devil has over the air, by divine permission, to raise winds, but of a posse, or body of devils, who have their residence in the air; for it was not only the notion of the Jews (m), that there are noxious and accusing spirits, who fly about "in the air", and that there is no space between the earth and the firmament free, and that the whole is full of a multitude of them; but also it was the opinion of the Chaldeans (n), and of Pythagoras (o), and Plato (p), that the air is full of demons: now there is a prince who is at the head of these, called Beelzebub, the prince of devils, or the lord of a fly, for the devils under him are as so many flies in the air, Mt 12:24 and by the Jews called (q), , "the prince of spirits"; and is here styled, the Spirit that now worketh in the children of disobedience; by which spirit is meant, not the lesser devils that are under the prince, nor the spirit of the world which comes from him, and is not of God; but Satan himself, who is a spirit, and an evil, and an unclean one; and who operates powerfully in unbelievers, for they are meant by children of disobedience, or unbelief; just as , "children of faith" (r), in the Jewish dialect, designs believers; and over these Satan has great influence, especially the reprobate part of them; whose minds he blinds, and whose hearts he fills, and puts it into them to do the worst of crimes; and indeed, he has great power over the elect themselves, while in unbelief, and leads them captive at his will; and these may be said in their unregeneracy to walk after him, when they imitate him, and do his lusts, and comply with what he suggests, dictates to them, or tempts them to.
(m) Shaare Ora, fol. 4. 1. (n) Laert. Procem. in Vit. Philos, p. 5. (o) lb. in Vit. Pythagor. p. 587. (p) Apuleius de Deo Socratis, p. 331. (q) T. Hieros. Peah, fol. 21. 2. (r) Zohar in Gen. fol. 21. 2. & 22. 4. & 27. 4. & 28. 2. & 35. 2. & 44. 1.
John Wesley
2:2 According to the course of this world - The word translated course properly means a long series of times, wherein one corrupt age follows another. According to the prince of the power of the air - The effect of which power all may perceive, though all do not understand the cause of it: a power unspeakably penetrating and widely diffused; but yet, as to its baneful influences, beneath the orb of believers. The evil spirits are united under one head, the seat of whose dominion is in the air. Here he sometimes raises storms, sometimes makes visionary representations, and is continually roving to and fro. The spirit that now worketh - With mighty power; and so he did, and doth in all ages. In the sons of disobedience - In all who do not believe and obey the gospel.
Robert Jamieson, A. R. Fausset and David Brown
2:2 the course of this world--the career (literally, "the age," compare Gal 1:4), or present system of this world (1Cor 2:6, 1Cor 2:12; 1Cor 3:18-19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1Jn 5:19). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).
the prince of the power of the air--the unseen God who lies underneath guiding "the course of this world" (2Cor 4:4); ranging through the air around us: compare Mk 4:4, "fowls of the air" (Greek, "heaven") that is, (Eph 2:15), "Satan" and his demons. Compare Eph 6:12; Jn 12:31. Christ's ascension seems to have cast Satan out of heaven (Rev_ 12:5, Rev_ 12:9-10, Rev_ 12:12-13), where he had been heretofore the accuser of the brethren (Job 1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Rom 8:33-34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound (Rev_ 12:12-13, Rev_ 12:15, Rev_ 12:17; Rev_ 20:2-3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (Ti1 4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Mt 3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Acts 26:18), as opposed to the spirit of the children of God (Lk 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare Deut 32:20, "children in whom is no faith" (Is 30:9; Is 57:4). They disobey the Gospel both in faith and practice (Th2 1:8; 2Cor 2:12).
2:32:3: յորս եւ մեք ամենեքեան շրջեաք երբեմն, ՚ի ցանկութիւն մարմնոյ մերոյ, եւ առնեաք զկամս մարմնո՛յ եւ զմտաց, եւ էա՛ք արդարեւ որդի՛ք բարկութեան իբրեւ այլքն[4307]։ ըզ [4307] Ոմանք. ՚Ի ցանկութիւնս մարմ՛՛... մարմնոյ եւ մտաց... իբրեւ զայլսն։
3 Նրանց թւում եւ մենք բոլորս մի ժամանակ ապրում էինք մեր մարմնի կրքերով եւ կատարում մարմնի ու մտքի ցանկութիւնները. եւ իսկապէս Աստծու բարկութեան արժանի մարդիկ էինք ուրիշների նման:
3 Անոնց մէջ մենք ամէնքս ալ կը պտըտէինք մեր մարմնին ցանկութիւններովը եւ մարմնին ու մտքին ուզածը կը կատարէինք եւ բնութեամբ բարկութեան որդիներ էինք՝ ինչպէս ուրիշներ.
յորս եւ մեք ամենեքեան շրջէաք երբեմն ի ցանկութիւնս մարմնոյ մերոյ, եւ առնէաք զկամս մարմնոյ եւ զմտաց, եւ էաք [9]արդարեւ որդիք բարկութեան իբրեւ այլքն:

2:3: յորս եւ մեք ամենեքեան շրջեաք երբեմն, ՚ի ցանկութիւն մարմնոյ մերոյ, եւ առնեաք զկամս մարմնո՛յ եւ զմտաց, եւ էա՛ք արդարեւ որդի՛ք բարկութեան իբրեւ այլքն[4307]։ ըզ
[4307] Ոմանք. ՚Ի ցանկութիւնս մարմ՛՛... մարմնոյ եւ մտաց... իբրեւ զայլսն։
3 Նրանց թւում եւ մենք բոլորս մի ժամանակ ապրում էինք մեր մարմնի կրքերով եւ կատարում մարմնի ու մտքի ցանկութիւնները. եւ իսկապէս Աստծու բարկութեան արժանի մարդիկ էինք ուրիշների նման:
3 Անոնց մէջ մենք ամէնքս ալ կը պտըտէինք մեր մարմնին ցանկութիւններովը եւ մարմնին ու մտքին ուզածը կը կատարէինք եւ բնութեամբ բարկութեան որդիներ էինք՝ ինչպէս ուրիշներ.
zohrab-1805▾ eastern-1994▾ western am▾
2:33: между которыми и мы все жили некогда по нашим плотским похотям, исполняя желания плоти и помыслов, и были по природе чадами гнева, как и прочие,
2:3  ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·
2:3. ἐν (in) οἷς ( unto-which ) καὶ (and) ἡμεῖς (we) πάντες ( all ) ἀνεστράφημέν (we-had-been-beturned-up) ποτε (whither-also) ἐν (in) ταῖς (unto-the-ones) ἐπιθυμίαις (unto-passionings-upon-unto) τῆς (of-the-one) σαρκὸς (of-a-flesh) ἡμῶν, (of-us," ποιοῦντες ( doing-unto ) τὰ (to-the-ones) θελήματα (to-determinings-to) τῆς (of-the-one) σαρκὸς (of-a-flesh) καὶ (and) τῶν (of-the-ones) διανοιῶν, (of-considerings-through-unto,"καὶ (and) ἤμεθα ( we-were ) τέκνα (producees) φύσει (unto-a-spawning) ὀργῆς (of-a-stressing) ὡς (as) καὶ (and) οἱ (the-ones) λοιποί :-- ( remaindered )
2:3. in quibus et nos omnes aliquando conversati sumus in desideriis carnis nostrae facientes voluntates carnis et cogitationum et eramus natura filii irae sicut et ceteriIn which also we all conversed in time past, in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath, even as the rest:
3. among whom we also all once lived in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest:—
Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others:

3: между которыми и мы все жили некогда по нашим плотским похотям, исполняя желания плоти и помыслов, и были по природе чадами гнева, как и прочие,
2:3  ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·
2:3. in quibus et nos omnes aliquando conversati sumus in desideriis carnis nostrae facientes voluntates carnis et cogitationum et eramus natura filii irae sicut et ceteri
In which also we all conversed in time past, in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath, even as the rest:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Между которыми, т. е. в числе этих сынов противления. - Были и мы, т. е. Иудеи. - По нашим плотским похотям. Ап. разумеет здесь пожелания как телесные, так и душевные, которые идут против высших требований духа (ср. Гал V:17). Отсюда можно заключать, что Иудеи не стояли под действием чуждой, бесовской, силы, как язычники, и поэтому, пожалуй, их вина больше, чем вина язычников, которые никак не могли освободиться от влияния этой чуждой силы. С собственными похотями Иудеям бороться было все таки возможно. - Исполняя желания плоти и помыслов. Иудеи допустили свой разум (помыслы - dianoiai = собственно: настроение душевное) и желания похоти или, проще говоря, самую плоть заключить между собою союз, вместо того, чтобы сделать свой разум орудием борьбы против поползновений плоти. Вследствие этого плоть стала с большой дерзостью предъявлять человеку свои требования. - И были по природе чадами гнева, как и прочие, т. е. оставались, подобно язычникам, под действием гнева Божия, совершенно заслуженного нами уже по самой нашей, развращенной наследственным грехом Адамовым, природе. Это выражение указывает внутреннюю основу факта, обозначенного в предыдущем выражении: "исполняя желания плоти и помыслов". - Гнев Божий, о каком здесь говорится, есть ревность святой любви Бога к людям против их увлечения нечестием.
Adam Clarke: Commentary on the Bible - 1831
2:3: Among whom also we all had our conversation - We Jews, as well as you Gentiles, have lived in transgressions and sins; ανεστραφημεν, this was the course of our life; we lived in sin, walked in sin, it was woven through our whole constitution, it tinged every temper, polluted every faculty, and perverted every transaction of life. The lusts - the evil, irregular, and corrupt affections of the heart, showed themselves in the perversion of the mind as well as in our general conduct. The mind was darkened by the lusts of the flesh, and both conjoined to produce acts of unrighteousness. It was not the will of God that was done by us, but the will of the flesh and of the mind.
And were by nature the children of wrath - For the import of the phrase, by nature, φυσει, see the note on Gal 2:15, and Rom 2:14 (note). To what is said on those passages, I may add, from Dr. Macknight: - "Nature often signifies one's birth and education, Gal 2:15 : We, who are Jews By Nature. Also, men's natural reason and conscience, Rom 2:14 : The Gentiles who have not the law, do By Nature the things contained in the law, etc. Also, the general sense and practice of mankind, Co1 11:14 : Doth not even Nature itself teach you, that if a man have long hair, etc. Also, the original constitution of any thing, Gal 4:8 : Who are not gods By Nature, Also, a disposition formed by custom and habit; thus Demetrius Phalereus said of the Lacedemonians: φυσει εβραχυλογουν Λακωνες· The Lacedemonians had naturally a concise mode of speaking. Hence our word laconic; a short speech, or much sense conveyed in a few words." The words in the text have often been quoted to prove the doctrine of original sin, but, though that doctrine be an awful truth, it is not, in my opinion, intended here; it is rather found in the preceding words, the lusts of the flesh, and the desires of the flesh and of the mind. The apostle appears to speak of sinful habits; and as we say Habit is a second nature, and as these persons acted from their originally corrupt nature - from the lusts of the flesh and of the mind, they thus became, by their vicious habits, or second nature, children of wrath - persons exposed to perdition, because of the impurity of their hearts and the wickedness of their lives. Here we see that the fallen, apostate nature produces the fruits of unrighteousness. The bad tree produces bad fruit.
Children of wrath is the same as son of perdition, son of death, etc.; i.e. persons exposed to God's displeasure, because of their sins.
Albert Barnes: Notes on the Bible - 1834
2:3: We all had our conversation - see the notes at Co2 1:12; compare Pe1 4:3.
In the lusts of our flesh - Living to gratify the flesh, or the propensities of a corrupt nature. It is observable here that the apostle changes the form of the address from "ye" to "we," thus including himself with others, and saying that this was true of "all" before their conversion. He means undoubtedly to say, that whatever might have been the place of their birth, or the differences of religion under which they had been trained, they were substantially alike by nature. It was a characteristic of all that they lived to fulfil the desires of the flesh and of the mind. The "design" of the apostle in thus grouping himself with them was, to show that he did not claim to be any better by nature than they were, and that all which any of them had of value was to be traced to the grace of God. There is much delicacy here on the part of the apostle. His object was to remind them of the former grossness of their life, and their exposure to the wrath of God. Yet he does not do it harshly. He includes himself in their number. He says that what he affirms of them was substantially true of himself - of all - that they were under condemnation, and exposed to the divine wrath.
Fulfilling the desires of the flesh and of the mind - Margin, as in Greek, "wills." Complying with the wishes of a depraved nature. The "will of the flesh" is that to which the flesh, or the unrenewed nature of man, prompts; and Paul says that all had been engaged in fulfilling those fleshly propensities. This was clearly true of the pagan, and it was no less true of the unconverted Jew that he lived for himself, and sought to gratify the purposes of a depraved nature, though it might manifest itself in a way different from the pagan. The "will of the mind" referred to here relates to the wicked "thoughts and purposes" of the unrenewed nature - the sins which relate rather to the "intellect" than to the gross passions. Such, for instance, are the sins of pride, envy, ambition, covetousness, etc.; and Paul means to say, that before conversion they lived to gratify these propensities, and to accomplish these desires of the soul.
And were by nature - Φύσει Fusei. By birth, or before we were converted By conversion and adoption they became the children of God; before that, they were all the children of wrath. This is, I think, the fair meaning of this important declaration. It does not affirm "when" they began to be such, or that they were such as soon as they were born, or that they were such before they became moral agents, or that they became such in virtue of their connection with Adam - whatever may be the truth on these points; but it affirms that before they were renewed, they were the children of wrath. So far as This text is concerned, this might have been true at their very birth; but it does not directly and certainly prove that. It proves that at no time before their conversion were they the children of God, but that their whole condition before that was one of exposure to wrath; compare Rom 2:14, Rom 2:27; Co1 11:14; Gal 2:15. Some people are born Jews, and some pagan; some free, and some slaves; some white, and some black; some are born to poverty, and some to wealth; some are the children of kings, and some of beggars; but, whatever their rank or condition, they are born exposed to wrath, or in a situation which would render them liable to wrath. But why this is, the apostle does not say. Whether for their own sins or for the sins of another; whether by a corrupted soul, or by imputed guilt; whether they act as moral agents as soon as born, or at a certain period of childhood, Paul does not say.
The children of wrath - Exposed to wrath, or liable to wrath. They did not by nature inherit holiness; they inherited that which would subject; them to wrath. The meaning has been well expressed by Doddridge, who refers it "to the original apostasy and corruption, in consequence of which people do, according to the course of nature, fall early into personal guilt, and so become obnoxious to the divine displeasure." Many modern expositors have supposed that this has no reference to any original tendency of our fallen nature to sin, or to native corruption, but that it refers to the "habit" of sin, or to the fact of their having been the slaves of appetite and passion. I admit that the direct and immediate sense of the passage is that they were, when without the gospel, and before they were renewed, the children of wrath; but still the fair interpretation is, that they were born to that state, and that that condition was the regular result of their native depravity; and I do not know a more strong or positive declaration that can be made to show that people are by nature destitute of holiness, and exposed to perdition.
Even as others - That is, "do not suppose that you stand alone, or that you are the worst of the species. You are indeed, by nature, the children of wrath; but not you alone. All others were the same. You have a common inheritance with them. I do not mean to charge you with being the worst of sinners, or as being alone transgressors. It is the common lot of man - the sad, gloomy inheritance to which we all are born." The Greek is, οἱ λοιποί hoi loipoi "the remainder, or the others," - including all; compare the notes at Rom 5:19. This doctrine that people without the gospel are the children of wrath, Paul had fully defended in Rom. 1-3. Perhaps no truth is more frequently stated in the Bible; none is more fearful and awful in its character. What a declaration, that we "are by nature the children of wrath!" Who should not inquire what it means? Who should not make an effort to escape from the wrath to come, and become a child of glory and an heir of life?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: we: Isa 53:6, Isa 64:6, Isa 64:7; Dan 9:5-9; Rom 3:9-19; Co1 6:9-11; Gal 2:15, Gal 2:16, Gal 3:22; Tit 3:3; Pe1 4:3; Jo1 1:8-10
in times: Eph 4:17-19; Act 14:16, Act 17:30, Act 17:31; Rom 11:30; Pe1 2:10; Jo1 2:8
in the: Eph 4:22; Mar 4:19; Joh 8:44; Rom 1:24, Rom 6:12, Rom 13:14; Gal 5:16-24; Ti1 6:9; Jam 4:1-3; Pe1 1:14, Pe1 2:11, Pe1 4:2; Pe2 2:18; Jo1 2:16; Jde 1:16-18
fulfilling: Rom 8:7, Rom 8:8; Co2 7:1; Gal 5:19-21
desires: Gr. wills, Joh 1:13
by: Gen 5:3, Gen 6:5, Gen 8:21; Job 14:4, Job 15:14-16, Job 25:4; Psa 51:5; Mar 7:21, Mar 7:22; Joh 3:1-6; Rom 5:12-19, Rom 7:18; Gal 2:15, Gal 2:16
children: Eph 2:2; Rom 9:22
even: Rom 3:9, Rom 3:22, Rom 3:23; Co1 4:7
Geneva 1599
2:3 (6) Among whom also we all had our conversation in times past in the lusts of our (d) flesh, fulfilling the desires of the flesh and of the mind; and (7) were by nature the (e) children of wrath, even as (f) others.
(6) After he has separately condemned the Gentiles, he confesses that the Jews (among whom he numbers himself) are not the least bit better.
(d) By the name of flesh in the first place, he means the whole man, which he divides into two parts: into the flesh, which is the part that the philosophers consider to be without reason, and into the thought, which they call reasonable. And so he leaves nothing in man half dead, but concludes that the whole man is by nature the son of wrath. (7) The conclusion: all men are born subject to the wrath and curse of God.
(e) Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.
(f) Profane people who did not know God.
John Gill
2:3 Among whom also we all had our conversation in times past,.... What the apostle says of the Gentile Ephesians before conversion, he says of himself and other Jews; and this he does, partly to show that it was not from ill will, or with a design to upbraid the Gentiles, that he said what he did; and partly to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles; as well as to magnify the grace of God in the conversion of them both: the sense is, that the apostle and other Jews in the time of their unregeneracy, had their conversation according to the customs of the world, and to the prince of the air, and among unbelievers, as well as the Gentiles; and that they were equally sinners, and lived a like sinful course of life:
in the lusts of our flesh; by "flesh" is meant, the corruption of nature; so called, because it is propagated by natural generation; and is opposed to the Spirit, or principle of grace; and has for its object fleshly things; and discovers itself mostly in the body, the flesh; and it makes persons carnal or fleshly: and this is called "our", because it belongs to human nature, and is inherent in it, and inseparable from it in this life: and the "lusts" of it, are the inward motions of it, in a contrariety to the law and will of God; and are various, and are sometimes called fleshly and worldly lusts, and the lust of the flesh, and the lust of the eyes, and the pride of life: and persons may be said to have their conversations in these, when these are the ground of their conversation, when they are solicitous about them, and make provision for the fulfilling of them, and constantly employ themselves in obedience to them, as follows:
fulfilling the desires of the flesh, and of the mind: or the wills of them; what they incline to, will, and crave after: various are the degrees of sin, and its several motions; and universal is the corruption of human nature; not only the body, and the several members of it, are defiled with sin, and disposed to it, but all the powers and faculties of the soul; even the more noble and governing ones, the mind, understanding, and will, as well as the affections; and great is the power and influence which lust has over them:
and were by nature children of wrath, even as others: by which is meant, not only that they were wrathful persons, living in malice, hateful, and hating one another; but that they were deserving of the wrath of God, which comes upon the children of disobedience, among whom they had their conversation; and which is revealed from heaven against such sins as they were guilty of, though they were not appointed to it: and they were such "by nature"; really, and not in opinion, and by and from their first birth: so a Jewish commentator (s) on these words, "thy first father hath sinned", Is 43:27 has this note;
"how canst thou say thou hast not sinned? and behold thy first father hath sinned, and he is the first man, for man , "is naturally in sin";''
or by nature a sinner, or sin is naturally impressed in him; and hence being by nature a sinner, he is by nature deserving of the wrath of God, as were the persons spoken of:
even as others; as the rest of the world, Jews as well as Gentiles; and Gentiles are especially designed, in distinction from the Jews, the apostle is speaking of; and who are particularly called in the Jewish dialect "others"; See Gill on Lk 18:11.
(s) Kimchi in loc.
John Wesley
2:3 Among whom we - Jews. Also, formerly had our conversation: doing the will of the flesh - In gross, brutal sins. And of the mind - By spiritual, diabolical wickedness. In the former clause, flesh denotes the whole evil nature; in the latter, the body opposed to the soul. And were by nature - That is, in our natural state. Children of wrath - Having the wrath of God abiding on us, even as the gentiles. This expression, by nature, occurs also, Gal 4:8; Rom 2:14; and thrice in Rom 11:24. But in none of these places does it signify, by custom, or practice, or customary practice, as a late writer affirms. Nor can it mean so here For this would make the apostle guilty of gross tautology, their customary sinning having been expressed already, in the former part of the verse. But all these passages agree in expressing what belongs to the nature of the persons spoken of.
Robert Jamieson, A. R. Fausset and David Brown
2:3 also we--that is, we also. Paul here joins himself in the same category with them, passing from the second person (Eph 2:1-2) to the first person here.
all--Jews and Gentiles.
our conversation--"our way of life" (2Cor 1:12; 1Pet 1:18). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in Eph 2:2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Acts 26:4-5, Acts 26:18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God.
fulfilling--Greek, doing.
mind--Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."
and were by nature--He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (Job 14:4; Ps 51:5). An incidental proof of the doctrine of original sin.
children of wrath--not merely "sons," as in the Greek, "sons of disobedience" (Eph 2:2), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; Eph 2:5, "grace" is opposed to "nature" here; and salvation (implied in Eph 2:5, Eph 2:8, "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (Rom 3:9; Rom 5:12-14). "Wrath abideth" on all who disobey the Gospel in faith and practice (Jn 3:36). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (2Kings 12:5, Margin); "son of perdition" (Jn 17:12; Th2 2:3).
as others--Greek, "as the rest" of mankind are (Th1 4:13).
2:42:4: Այլ Աստուած որ մեծն է ողորմութեամբ, վասն բազում սիրոյն իւրոյ զոր սիրեացն զմեզ[4308]. [4308] Ոմանք. Այլ Աստուածն որ մեծն։
4 Բայց Աստուած, որ առատ է ողորմութեամբ, իր մեծ սիրով, որով սիրեց մեզ,
4 Բայց Աստուած, որ մեծ է ողորմութիւնով, իր առատ սիրովը, որով մեզ սիրեց,
Այլ Աստուած որ մեծն է ողորմութեամբ, վասն բազում սիրոյն իւրոյ զոր սիրեացն զմեզ:

2:4: Այլ Աստուած որ մեծն է ողորմութեամբ, վասն բազում սիրոյն իւրոյ զոր սիրեացն զմեզ[4308].
[4308] Ոմանք. Այլ Աստուածն որ մեծն։
4 Բայց Աստուած, որ առատ է ողորմութեամբ, իր մեծ սիրով, որով սիրեց մեզ,
4 Բայց Աստուած, որ մեծ է ողորմութիւնով, իր առատ սիրովը, որով մեզ սիրեց,
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Бог, богатый милостью, по Своей великой любви, которою возлюбил нас,
2:4  ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
2:4. ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) πλούσιος (wealth-belonged) ὢν (being) ἐν (in) ἐλέει, (unto-a-compassion,"διὰ (through) τὴν (to-the-one) πολλὴν (to-much) ἀγάπην (to-an-excessing-off) αὐτοῦ (of-it) ἣν (to-which) ἠγάπησεν (it-excessed-off-unto) ἡμᾶς, (to-us,"
2:4. Deus autem qui dives est in misericordia propter nimiam caritatem suam qua dilexit nosBut God (who is rich in mercy) for his exceeding charity wherewith he loved us
4. but God, being rich in mercy, for his great love wherewith he loved us,
But God, who is rich in mercy, for his great love wherewith he loved us:

4: Бог, богатый милостью, по Своей великой любви, которою возлюбил нас,
2:4  ὁ δὲ θεὸς πλούσιος ὢν ἐν ἐλέει, διὰ τὴν πολλὴν ἀγάπην αὐτοῦ ἣν ἠγάπησεν ἡμᾶς,
2:4. Deus autem qui dives est in misericordia propter nimiam caritatem suam qua dilexit nos
But God (who is rich in mercy) for his exceeding charity wherewith he loved us
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: С пришествием Христа, для тех Иудеев и язычников, которые уверовали в Него, наступило новое состояние. Вместо прежней мертвенности они стали жить настоящей жизнью вместе со Христом. Бог оживил нас со Христом, сделал это исключительно по любви Своей, в основе которой лежит милость или сожаление ко всем страждущим. - И нас, т. е. даже нас, которые были совсем духовно мертвы. - Благодатью вы спасены, т. е. совершенно без всяких заслуг с своей стороны. Замечание это было полезно услышать особенно Иудеям, которые привыкли основывать свое спасение на собственных добрых делах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Change Wrought in the Ephesians.A. D. 61.
4 But God, who is rich in mercy, for his great love wherewith he loved us, 5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: 7 That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 9 Not of works, lest any man should boast. 10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

Here the apostle begins his account of the glorious change that was wrought in them by converting grace, where observe,

I. By whom, and in what manner, it was brought about and effected. 1. Negatively: Not of yourselves, v. 8. Our faith, our conversion, and our eternal salvation, are not the mere product of any natural abilities, nor of any merit of our own: Not of works, lest any man should boast, v. 9. These things are not brought to pass by any thing done by us, and therefore all boasting is excluded; he who glories must not glory in himself, but in the Lord. There is no room for any man's boasting of his own abilities and power; or as though he had done any thing that might deserve such immense favours from God. 2. Positively: But God, who is rich in mercy, &c., v. 4. God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. Observe, God's eternal love or good-will towards his creatures is the fountain whence all his mercies vouch-safed to us proceed; and that love of God is great love, and that mercy of his is rich mercy, inexpressibly great and inexhaustibly rich. And then by grace you are saved (v. 5), and by grace are you saved through faith--it is the gift of God, v. 8. Note, Every converted sinner is a saved sinner. Such are delivered from sin and wrath; they are brought into a state of salvation, and have a right given them by grace to eternal happiness. The grace that saves them is the free undeserved goodness and favour of God; and he saves them, not by the works of the law, but through faith in Christ Jesus, by means of which they come to partake of the great blessings of the gospel; and both that faith and that salvation on which it has so great an influence are the gift of God. The great objects of faith are made known by divine revelation, and made credible by the testimony and evidence which God hath given us; and that we believe to salvation and obtain salvation through faith is entirely owing to divine assistance and grace; God has ordered all so that the whole shall appear to be of grace. Observe,

II. Wherein this change consists, in several particulars, answering to the misery of our natural state, some of which are enumerated in this section, and others are mentioned below. 1. We who were dead are quickened (v. 5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul. Observe, A regenerate sinner becomes a living soul: he lives a life of sanctification, being born of God; and he lives in the sense of the law, being delivered from the guilt of sin by pardoning and justifying grace. He hath quickened us together with Christ. Our spiritual life results from our union with Christ; it is in him that we live: Because I live, you shall live also. 2. We who were buried are raised up, v. 6. What remains yet to be done is here spoken of as though it were already past, though indeed we are raised up in virtue of our union with him whom God hath raised from the dead. When he raised Christ from the dead, he did in effect raise up all believers together with him, he being their common head; and when he placed him at his right hand in heavenly places, he advanced and glorified them in and with him, their raised and exalted head and forerunner.--And made us sit together in heavenly places in Christ Jesus. This may be understood in another sense. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above the world; the world is as nothing to them, compared with what it has been, and compared with what the other world is. Saints are not only Christ's freemen, but they are assessors with him; by the assistance of his grace they have ascended with him above this world to converse with another, and they live in the constant expectation of it. They are not only servants to the best of masters in the best work, but they are exalted to reign with him; they sit upon the throne with Christ, as he has sat down with his Father on his throne.

III. Observe what is the great design and aim of God in producing and effecting this change: And this, 1. With respect to others: That in the ages to come he might show, &c. (v. 7), that he might give a specimen and proof of his great goodness and mercy, for the encouragement of sinners in future time. Observe, The goodness of God in converting and saving sinners heretofore is a proper encouragement to others in after-time to hope in his grace and mercy, and to apply themselves to these. God having this in his design, poor sinners should take great encouragement from it. And what may we not hope for from such grace and kindness, from riches of grace, to which this change is owing? Through Christ Jesus, by and through whom God conveys all his favour and blessings to us. 2. With respect to the regenerated sinners themselves: For we are his workmanship, created in Christ Jesus unto good works, &c., v. 10. It appears that all is of grace, because all our spiritual advantages are from God. We are his workmanship; he means in respect of the new creation; not only as men, but as saints. The new man is a new creature; and God is its Creator. It is a new birth, and we are born or begotten of his will. In Christ Jesus, that is, on the account of what he has done and suffered, and by the influence and operation of his blessed Spirit. Unto good works, &c. The apostle having before ascribed this change to divine grace in exclusion of works, lest he should seem thereby to discourage good works, he here observes that though the change is to be ascribed to nothing of that nature (for we are the workmanship of God), yet God, in his new creation, has designed and prepared us for good works: Created unto good works, with a design that we should be fruitful in them. Wherever God by his grace implants good principles, they are intended to be for good works. Which God hath before ordained, that is, decreed and appointed. Or, the words may be read, To which God hath before prepared us, that is, by blessing us with the knowledge of his will, and with the assistance of his Holy Spirit; and by producing such a change in us. That we should walk in them, or glorify God by an exemplary conversation and by our perseverance in holiness.
Adam Clarke: Commentary on the Bible - 1831
2:4: But God, who is rich in mercy - As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions.
His great love - God's infinite love is the groundwork of our salvation; in reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore the apostle adds, Eph 2:5 : By grace ye are saved - it is by God's free mercy in Christ that ye are brought into this state of salvation. See on Eph 2:8 (note).
Albert Barnes: Notes on the Bible - 1834
2:4: But God, who is rich in mercy - On the use of the word "rich" by Paul, see the notes at Eph 1:7. It is a beautiful expression. "God is 'rich' in mercy;" overflowing, abundant. Mercy is the riches or the wealth of God. People are often rich in gold, and silver, and diamonds, and they pride themselves in these possessions; but God is "rich in mercy." In that he abounds and he is so rich in it that he is wilting to impart it to others; so rich that he can make all blessed.
For his great love - That is, his great love was the reason why he had compassion upon us. It is not that we had any claim or deserved his favor; but it is, that God had for man original and eternal love, and that love led to the gift of a Saviour, and to the bestowment of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: who: Eph 2:7, Eph 1:7, Eph 3:8; Exo 33:19, Exo 34:6, Exo 34:7; Neh 9:17; Psa 51:1, Psa 86:5, Psa 86:15, Psa 103:8-11; Psa 145:8; Isa 55:6-8; Dan 9:9; Jon 4:2; Mic 7:18-20; Luk 1:78; Rom 2:4; Rom 5:20, Rom 5:21, Rom 9:23, Rom 10:12; Ti1 1:14; Pe1 1:3
his: Deu 7:7, Deu 7:8, Deu 9:5, Deu 9:6; Jer 31:3; Eze 16:6-8; Joh 3:14-17; Rom 5:8, Rom 9:15, Rom 9:16; Th2 2:13; Ti2 1:9; Tit 3:4-7; Jo1 4:10-19
Geneva 1599
2:4 (8) But God, who is rich in mercy, for his great love wherewith he loved us,
(8) Now from this follows another member of the comparison declaring our excellency, that is, that by the power of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by various and different means he emphasises this, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument, which also is the free gift of God: and the end is God's glory.
John Gill
2:4 But God, who is rich in mercy,.... Mercy is a perfection of the divine nature, and is essential to God; and may be considered with respect to the objects of it, either as general, extending to all men in a providential way; or as special, reaching only to some in a way of grace; for though mercy is his nature, yet the display and exertion of it towards any object, is the act of his will; and special mercy, with all the blessings and benefits of it, is only exhibited in Christ Jesus: and God is said to be "rich" in it, because he is free and liberal in dispensing it, and the effects of it; and that to a large number of persons, in great abundance and variety, by various ways, and in divers instances; as in the covenant of grace, in the mission of Christ, in redemption by him, in regeneration, in pardon of sin, and in eternal salvation; and yet it is inexhaustible and perpetual; and this sets forth the excellency and glory of it:
for his great love wherewith he loved us; the love of God to his chosen people is very great, if it be considered who it is that has loved them, God and not man; who is an infinite, unchangeable, and sovereign Being; and his love is like himself, for God is love; it has heights and depths, and lengths and breadths immeasurable; it admits of no variation nor alteration; and is altogether free, arising from himself, and not from any motives and conditions in men: and if the persons themselves are considered, who are the objects of it, men, sinful men, unworthy of the divine notice and regard; and that these are loved personally, particularly, and distinctly, and not others; nakedly, and not theirs, or for any thing in them, or done by them, and that notwithstanding their manifold sins and transgressions: to which may be added, that this love is represented as a past act; and indeed it is from everlasting, and is antecedent to their being quickened, and was when they were dead in trespasses and sins; and is the source and spring of the blessing next mentioned: so the divine love is often called in the Cabalistic writings of the Jews (t), , "great love".
(t) Zohar in Gen. fol. 8. 4. & in Exod. fol. 102. 3. Lex. Cabal. p. 44. 45.
John Wesley
2:4 Mercy removes misery: love confers salvation.
Robert Jamieson, A. R. Fausset and David Brown
2:4 God, who is rich--Greek "(as) being rich in mercy."
for--that is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Eph 2:7; Eph 1:7; Rom 2:4; Rom 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [BENGEL].
2:52:5: մինչդեռ մեռեալն էաք ՚ի մեղս մեր, կենդանի՛ս արար զմեզ ՚ի Քրիստոս. քանզի շնորհօ՛ք ապրեցաք[4309]. [4309] Օրինակ մի. Մինչդեռ մեղաւորք էաք ՚ի մեղս... շնորհօքն ապ՛՛։
5 մինչ մեռած էինք մեր մեղքերի մէջ, մեզ կենդանացրեց Քրիստոսով[85],(որովհետեւ շնորհով փրկուեցինք):[85] Յուն. լաւ բն. ունեն մեզ կենդանացրեց Քրիստոսի հետ միասին:
5 Երբ յանցանքներու մէջ մեռած էինք, մեզ Քրիստոսին հետ կենդանացուց, (դուք շնորհքով փրկուած էք,)
մինչդեռ մեռեալն էաք ի մեղս մեր, կենդանիս արար զմեզ ի Քրիստոս. ([10]քանզի շնորհօք ապրեցաք:

2:5: մինչդեռ մեռեալն էաք ՚ի մեղս մեր, կենդանի՛ս արար զմեզ ՚ի Քրիստոս. քանզի շնորհօ՛ք ապրեցաք[4309].
[4309] Օրինակ մի. Մինչդեռ մեղաւորք էաք ՚ի մեղս... շնորհօքն ապ՛՛։
5 մինչ մեռած էինք մեր մեղքերի մէջ, մեզ կենդանացրեց Քրիստոսով[85],(որովհետեւ շնորհով փրկուեցինք):
[85] Յուն. լաւ բն. ունեն մեզ կենդանացրեց Քրիստոսի հետ միասին:
5 Երբ յանցանքներու մէջ մեռած էինք, մեզ Քրիստոսին հետ կենդանացուց, (դուք շնորհքով փրկուած էք,)
zohrab-1805▾ eastern-1994▾ western am▾
2:55: и нас, мертвых по преступлениям, оживотворил со Христом, --благодатью вы спасены, --
2:5  καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῶ χριστῶ _ χάριτί ἐστε σεσῳσμένοι _
2:5. καὶ (and) ὄντας ( to-being ) ἡμᾶς (to-us) νεκροὺς ( to-en-deaded ) τοῖς (unto-the-ones) παραπτώμασιν (unto-fallings-beside-to) συνεζωοποίησεν (it-life-did-together-unto) τῷ (unto-the-one) χριστῷ,-- (unto-Anointed) χάριτί (unto-a-granting) ἐστε (ye-be) σεσωσμένοι ,-- ( having-had-come-to-be-saved ,"
2:5. et cum essemus mortui peccatis convivificavit nos Christo gratia estis salvatiEven when we were dead in sins, hath quickened us together in Christ (by whose grace you are saved)
5. even when we were dead through our trespasses, quickened us together with Christ ( by grace have ye been saved),
Even when we were dead in sins, hath quickened us together with Christ, ( by grace ye are saved:

5: и нас, мертвых по преступлениям, оживотворил со Христом, --благодатью вы спасены, --
2:5  καὶ ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν συνεζωοποίησεν τῶ χριστῶ _ χάριτί ἐστε σεσῳσμένοι _
2:5. et cum essemus mortui peccatis convivificavit nos Christo gratia estis salvati
Even when we were dead in sins, hath quickened us together in Christ (by whose grace you are saved)
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: Even when we were dead in sins - Dead in our souls; dead towards God; dead in law; and exposed to death eternal,
Hath quickened us together with Christ - God has given us as complete a resurrection from the death of sin to a life of righteousness, as the body of Christ has had from the grave. And as this quickening, or making alive, was most gratuitous on God's part, the apostle, with great propriety, says; By grace ye are saved.
Albert Barnes: Notes on the Bible - 1834
2:5: Even when we were dead in sins - notes, Eph 2:1; compare Rom 5:8. The construction here is, "God, who is rich in mercy, on account of the great love which he bare unto us, even being dead in sin, hath quickened us," etc. It does not mean that he quickened us when we were dead in sin, but that he loved us then, and made provision for our salvation. It was love to the children of wrath; love to those who had no love to return to him; love to the alienated and the lost. That is true love - the sincerest and the purest benevolence - love, not like that of people, but such only as God bestows. Man loves his friend, his benefactor, his kindred - God loves his foes, and seeks to do them good.
Hath quickened us - Hath made us alive see Eph 2:1.
Together with Christ - In connection with him; or in virtue of his being raised up from the grave. The meaning is, that there was such a connection between Christ and those whom the Father hath given to him, that his resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members - the whole body together; compare the notes at Rom 6:5. Everywhere in the New Testament, the close connection of the believer with Christ is affirmed. We are crucified with him. We die with him. We rise with him. We live with him. We reign with him. We are joint heirs with him. We share his sufferings on earth Pe1 4:13, and we share his glory with him on his throne; Rev 3:21.
By grace ye are saved - Margin, "by whose;" see the notes at Rom 3:24. Paul's mind was full of the subject of salvation by grace, and he throws it in here, even in an argument, as a point which he would never have them lose sight of. The subject before him was one eminently adapted to bring this truth to mind, and though, in the train of his arguments, he had no time now to dwell on it, yet he would not suffer any opportunity to pass without referring to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: dead: Eph 2:1; Rom 5:6, Rom 5:8, Rom 5:10
quickened: Eph 2:1, Eph 5:14; Joh 5:21, Joh 6:63; Rom 8:2
grace ye: Gr. whose grace ye, Eph 2:8; Act 15:11; Rom 3:24, Rom 4:16, Rom 11:5, Rom 11:6, Rom 16:20; Co2 13:14; Tit 2:11, Tit 3:5; Rev 22:21
John Gill
2:5 Even when we were dead in sins,.... See Gill on Eph 2:1.
Hath quickened us together with Christ: which may be understood either of regeneration, when a soul that is dead in a moral or spiritual sense, is quickened and made alive; a principle of life is infused, and acts of life are put forth; such have their spiritual senses, and these in exercise; they can feel the load and weight of sin; see their lost state and condition, the odiousness of sin, and the beauty of a Saviour, the insufficiency of their own righteousness, and the fulness and suitableness of Christ's; breathe after divine and spiritual things; speak in prayer to God, and the language of Canaan to fellow Christians; move towards Christ, exercise grace on him, act for him, and walk on in him: and this life they have not from themselves, for previous to it they are dead, and in this quickening work are entirely passive; nor can regenerate persons quicken themselves, when in dead and lifeless frames, and much less unregenerate sinners; but this is God's act, the act of God the Father; though not exclusive of the Son, who quickens whom he will; nor of the Spirit, who is the Spirit of life from Christ; and it is an instance of the exceeding greatness, both of his power and love; and this may be said to be done with Christ, because he is the procuring and meritorious cause of it, by his death and resurrection from the dead; and is the author and efficient cause of it; and he is the matter of it, it is not so much the quickened persons that live, as Christ that lives in them, and it is the same life he himself lives; and because he lives, they shall live also; it is in him as in the fountain, and in them as in the stream: or else this may be understood of justification; men are dead in a legal sense, and on account of sin, are under the sentence of death; though they naturally think themselves alive, and in a good state; but when the Spirit of God comes, he strikes dead all their hopes of life by a covenant of works; not merely by letting in the terrors of the law upon the conscience, but by showing the spirituality of it, and the exceeding sinfulness of sin; and how incapable they are of satisfying the law, for the transgressions of it; and then he works faith in them, whereby they revive and live; they see pardon and righteousness in Christ, and pray for the one, and plead the other; and also lay hold and live upon the righteousness of Christ, when the Spirit seals up the pardon of their sins to them, and passes the sentence of justification on them, and so they reckon themselves alive unto God; and this is the justification of life, the Scripture speaks of; and this is in consequence of their being quickened with Christ, at the time of his resurrection; for when he rose from the dead, they rose with him; when he was justified, they were justified in him; and in this sense when he was quickened, they were quickened with him:
by grace ye are saved: the Claromontane copy and the Vulgate Latin version read, "by whose grace"; and the Arabic and Ethiopic versions, "by his grace"; either by the grace of him that quickens, or by the grace of Christ with whom they were quickened; the Syriac version renders it, "by his grace he hath redeemed us"; which seems to refer to the redeeming grace of Christ; and so the Ethiopic version, "and hath delivered us by his grace"; and there is a change of the person into "us", which seems more agreeable to what goes before, and follows after; See Gill on Eph 2:8.
John Wesley
2:5 He hath quickened us together with Christ - In conformity to him, and by virtue of our union with him. By grace ye are saved - Grace is both the beginning and end. The apostle speaks indifferently either in the first or second person; the Jews and gentiles being in the same circumstance, both by nature and by grace. This text lays the axe to the very root of spiritual pride, and all glorying in ourselves. Therefore St. Paul, foreseeing the backwardness of mankind to receive it, yet knowing the absolute necessity of its being received, again asserts the very same truth, Eph 2:8, in the very same words.
Robert Jamieson, A. R. Fausset and David Brown
2:5 dead in sins--The best reading is in the Greek, "dead in our (literally, 'the') trespasses."
quickened--"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [PEARSON] (Jn 11:25-26; Rom 8:11).
together with Christ--The Head being seated at God's right hand, the body also sits there with Him [CHRYSOSTOM]. We are already seated there IN Him ("in Christ Jesus," Eph 2:6), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [PEARSON]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.
by grace ye are saved--Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (Jn 5:24). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (1Jn 3:14). The parenthetic introduction of this clause here (compare Eph 2:8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."
2:62:6: ընդ նմին յարոյց, եւ ընդ նմին նստո՛յց յերկնաւո՛րս ՚ի Քրիստոս Յիսուս։
6 Նրա հետ յարութիւն տուեց մեզ եւ նրա հետ նստեցրեց երկնքում Քրիստոս Յիսուսով,
6 Անոր հետ մեզ յարուցանեց ու անոր հետ նստեցուց երկնաւորներուն մէջ Քրիստոս Յիսուսով,
ընդ նմին յարոյց, եւ ընդ նմին նստոյց յերկնաւորս ի Քրիստոս Յիսուս:

2:6: ընդ նմին յարոյց, եւ ընդ նմին նստո՛յց յերկնաւո՛րս ՚ի Քրիստոս Յիսուս։
6 Նրա հետ յարութիւն տուեց մեզ եւ նրա հետ նստեցրեց երկնքում Քրիստոս Յիսուսով,
6 Անոր հետ մեզ յարուցանեց ու անոր հետ նստեցուց երկնաւորներուն մէջ Քրիստոս Յիսուսով,
zohrab-1805▾ eastern-1994▾ western am▾
2:66: и воскресил с Ним, и посадил на небесах во Христе Иисусе,
2:6  καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν χριστῶ ἰησοῦ,
2:6. καὶ (and) συνήγειρεν (it-roused-together) καὶ (and) συνεκάθισεν (it-sat-down-together-to) ἐν (in) τοῖς (unto-the-ones) ἐπουρανίοις ( unto-upon-sky-belonged ) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"
2:6. et conresuscitavit et consedere fecit in caelestibus in Christo IesuAnd hath raised us up together and hath made us sit together in the heavenly places, through Christ Jesus.
6. and raised us up with him, and made us to sit with him in the heavenly , in Christ Jesus:
And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus:

6: и воскресил с Ним, и посадил на небесах во Христе Иисусе,
2:6  καὶ συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν χριστῶ ἰησοῦ,
2:6. et conresuscitavit et consedere fecit in caelestibus in Christo Iesu
And hath raised us up together and hath made us sit together in the heavenly places, through Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: И воскресил... Во Христе мы уже воскресли или восстали к новой жизни (Рим VI:4), хотя телесное воскресение составляет еще только предмет нашей надежды. Вместе с тем употребленное здесь и в следующем выражении (посадил на небесах) прош. сов. время указывает на то, что христиане непоколебимо уверены в том, что и воскресение, и прославление их непременно совершится.
Adam Clarke: Commentary on the Bible - 1831
2:6: And hath raised us up together in Christ - Or rather, by Christ; his resurrection being the proof that he had made the full atonement, and that we might be justified by his blood. Believing, therefore, the record which God gave of his Son, we received this atonement, and were raised from a death of sin to a life of righteousness; and now we sit in heavenly places - we have a right to the kingdom of God, anticipate this glory, and are indescribably happy in the possession of this salvation, and in our fellowship with Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
2:6: And hath raised us up together - That is, we are raised from the death of sin to the life of religion, in connection with the resurrection of Jesus, and in virtue of that. So close is the connection between him and his people, that his resurrection made theirs certain; compare Col 2:12; notes, Rom 6:5.
And made us sit together - Together with him. That is, we share his honors. So close is our connection with him, that we shall partake of his glory, and in some measure do now; compare the Mat 19:28, note, and Rom 8:17, note.
In heavenly places - see the notes at Eph 1:3. The meaning is, that he has gone to the heavenly world as our Head and Representative. His entrance there is a pledge that we shall also enter there. Even here we have the anticipation of glory, and are admitted to exalted honors, as if we sat in heavenly places, in virtue of our connection with him.
In Christ Jesus - It is in connection with him that we are thus exalted, and thus filled with joy and peace. The meaning of the whole is," We are united to Christ. We die with him, and live with him. We share his sufferings, and we share his joys. We become dead to the world in virtue of his death; we become alive unto God in virtue of his resurrection. On earth we are exalted to honor, peace, and hope, in virtue of his resurrection; in heaven we shall share his, glory and partake of his triumphs."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: hath: Eph 1:19, Eph 1:20; Rom 6:4, Rom 6:5; Col 1:18, Col 2:12, Col 2:13, Col 3:1-3
sit: Mat 26:29; Luk 12:37, Luk 22:29, Luk 22:30; Joh 12:26, Joh 14:3, Joh 17:21-26; Rev 3:20, Rev 3:21
in: Eph 1:3
Geneva 1599
2:6 And hath raised [us] up (g) together, and made [us] sit together in heavenly [places] in Christ Jesus:
(g) That is, as he adds afterwards, in Christ, for as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.
John Gill
2:6 And hath raised us up together,.... Which refers either to a spiritual resurrection, to a resurrection from a death in sin, to a spiritual life; and which is the effect of almighty power, and of rich grace and mercy; and in which Christ is concerned: he is the efficient cause of it, he raises the dead in this sense, and quickens whom he will; and his resurrection is the virtual cause of it; and also the exemplar, between which there is a great likeness; both bear the same name; both are a declaration of sonship; and both the first step to glory in Christ and in his people; and both are instances of the exceeding greatness of God's power: or it may refer to a corporeal resurrection, said to be already, because it is in faith and hope, and because of the certainty of it; and to be together with Christ, because of the conformity of it to his resurrection, and to the influence of which it is owing; and chiefly because that when Christ rose from the dead, all his people rose in him, and with him, as their head and representative, he being the firstfruits of them that slept; so called, in allusion to the firstfruits of the harvest under the law, which represented and sanctified the whole:
and made us sit together in heavenly places in Christ Jesus: Christ is entered into heaven as the forerunner, to take possession of it for his people, in their name; and to prepare mansions of glory for them, and in these they sit; which imports honour, pleasure, rest from labour and weariness, and safety and security: and what adds to the happiness of this is, that it is together with all the saints, and with Christ himself; and in these they are made to sit already; which is so said, because of the certainty of it, for the same glory Christ has, they shall have; and because of their right to such a blessing; and chiefly because Christ their head is set down therein, who sustains their persons, bears their names on his heart, and represents them.
John Wesley
2:6 And hath raised us up together - Both Jews and gentiles already in spirit; and ere long our bodies too will be raised. And made us all sit together in heavenly places - This is spoken by way of anticipation. Believers are not yet possessed of their seats in heaven; but each of them has a place prepared for him.
Robert Jamieson, A. R. Fausset and David Brown
2:6 raised us up together--with Christ. The "raising up" presupposes previous quickening of Jesus in the tomb, and of us in the grave of our sins.
made us sit together--with Christ, namely, in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of (Phil 3:20-21). He does not say, "on the right hand of God"; a prerogative reserved to Christ peculiarly; though they shall share His throne (Rev_ 3:21).
in Christ Jesus--Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. "Christ Jesus" is the phrase mostly used in this Epistle, in which the office of the Christ, the Anointed Prophet, Priest and King, is the prominent thought; when the Person is prominent, "Jesus Christ" is the phrase used.
2:72:7: Զի ցուցցէ՛ ՚ի յաւիտեանսն որ գալոցն են՝ զառաւե՛լ մեծութիւն շնորհա՛ցն իւրոց՝ քաղցրութեամբ ՚ի մեզ ՚ի Քրիստոս Յիսուս[4310]։ [4310] Ոմանք. ՚Ի յաւիտեանցն որ գալոցն։
7 որպէսզի գալիք բոլոր դարերում ցոյց տայ իր շնորհի անչափելի մեծութիւնը մեր նկատմամբ՝ քաղցրութեամբ ի Քրիստոս Յիսուս.
7 Որպէս զի գալու դարերուն մէջ ցուցնէ իր շնորհքին գերազանց մեծութիւնը՝ Քրիստոս Յիսուսով մեզի ցուցուցած քաղցրութիւնովը։
Զի ցուցցէ ի յաւիտեանսն որ գալոցն են` զառաւել մեծութիւն շնորհացն իւրոց քաղցրութեամբ ի մեզ ի Քրիստոս Յիսուս:

2:7: Զի ցուցցէ՛ ՚ի յաւիտեանսն որ գալոցն են՝ զառաւե՛լ մեծութիւն շնորհա՛ցն իւրոց՝ քաղցրութեամբ ՚ի մեզ ՚ի Քրիստոս Յիսուս[4310]։
[4310] Ոմանք. ՚Ի յաւիտեանցն որ գալոցն։
7 որպէսզի գալիք բոլոր դարերում ցոյց տայ իր շնորհի անչափելի մեծութիւնը մեր նկատմամբ՝ քաղցրութեամբ ի Քրիստոս Յիսուս.
7 Որպէս զի գալու դարերուն մէջ ցուցնէ իր շնորհքին գերազանց մեծութիւնը՝ Քրիստոս Յիսուսով մեզի ցուցուցած քաղցրութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: дабы явить в грядущих веках преизобильное богатство благодати Своей в благости к нам во Христе Иисусе.
2:7  ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾽ ἡμᾶς ἐν χριστῶ ἰησοῦ.
2:7. ἵνα (so) ἐνδείξηται ( it-might-have-en-showed-in ) ἐν (in) τοῖς (unto-the-ones) αἰῶσιν (unto-ages) τοῖς (unto-the-ones) ἐπερχομένοις ( unto-coming-upon ) τὸ (to-the-one) ὑπερβάλλον (to-casting-over,"πλοῦτος (to-a-wealth) τῆς (of-the-one) χάριτος (of-a-granting) αὐτοῦ (of-it,"ἐν (in) χρηστότητι (unto-an-affordedness) ἐφ' (upon) ἡμᾶς (to-us) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
2:7. ut ostenderet in saeculis supervenientibus abundantes divitias gratiae suae in bonitate super nos in Christo IesuThat he might shew in the ages to come the abundant riches of his grace, in his bounty towards us in Christ Jesus.
7. that in the ages to come he might shew the exceeding riches of his grace in kindness toward us in Christ Jesus:
That in the ages to come he might shew the exceeding riches of his grace in [his] kindness toward us through Christ Jesus:

7: дабы явить в грядущих веках преизобильное богатство благодати Своей в благости к нам во Христе Иисусе.
2:7  ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφ᾽ ἡμᾶς ἐν χριστῶ ἰησοῦ.
2:7. ut ostenderet in saeculis supervenientibus abundantes divitias gratiae suae in bonitate super nos in Christo Iesu
That he might shew in the ages to come the abundant riches of his grace, in his bounty towards us in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Все, что сделано для нас Богом до сих пор, сделано для того, чтобы со временем, в грядущих веках или, иначе, в будущей жизни, мы получили еще больше - преизобильное богатство Его благодати, которая имеет свое основание в том, что Бог стал к нам милостив (в благости), благодаря великому делу искупления, совершенному Христом. Теперешние блага, какими пользуются христиане, - это только предначатие того блаженства, каким они будут пользоваться в будущей жизни.
Adam Clarke: Commentary on the Bible - 1831
2:7: That in the ages to come - God has produced us an example, and one which shall be on record through all generations, that he quickens dead souls; that he forgives the sins of the most sinful, when they repent and believe in Christ Jesus. So that what God has done for the sinners at Ephesus will serve as an encouragement to all ages of the world; and on this evidence every preacher of the Gospel may boldly proclaim that Christ saves unto the uttermost all that come unto God through him. And thus the exceeding riches of his grace will appear in the provision he has made for the salvation of both Jews and Gentiles.
This observation of the apostle is of great use and importance; because we are authorized to state, in all the successive ages of the world, that he who saved the sinners at Ephesus is ever ready to save all who, like them, repent of their sins, and believe in Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
2:7: That in the ages to come - In all future times. The sense is, that the riches of divine grace, and the divine benignity, would be shown in the conversion of Christians and their salvation, to all future times. Such was his love to those who were lost, that it would be an everlasting monument of his mercy, a perpetual and unchanging proof that he was good. The sense is, we are raised up with Christ, and are made to partake of his honor and glory in order that others may foRev_er be impressed wish a sense of the divine goodness and mercy to us.
The exceeding riches of his grace - The "abounding, overflowing" riches of grace; compare the notes, Eph 1:7. This is Paul's favorite expression - an expression so beautiful and so full of meaning that it will bear often to be repeated. We may learn from this verse:
(1) That one object of the conversion and salvation of sinners, is to furnish a "proof" of the mercy and goodness of God.
(2) another object is, that their conversion may be an "encouragement" to others. The fact that such sinners as the Ephesians had been, were pardoned and saved, affords encouragement also to others to come and lay hold on life. And so of all other sinners who are saved. Their conversion is a standing encouragement to all others to come in like manner; and now the history of the church for more than eighteen hundred years furnishes all the encouragement which we could desire.
(3) the conversion of "great" sinners is a special proof of the divine benignity. So Paul argues in the case before us; and so he often argued from his own case; compare the notes at Ti1 1:16.
(4) heaven, the home of the redeemed, will exhibit the most impressive proof of the goodness of God that the universe furnishes. There will be a countless host who were once polluted and lost; who were dead in sins; who were under the power of Satan, and who have been saved by the riches of the divine grace - a host now happy and pure, and free from sin, sorrow, and death - the living and eternal monuments of the grace of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: in the: Eph 3:5, Eph 3:21; Psa 41:13, Psa 106:48; Isa 60:15; Ti1 1:17
show: Eph 2:4; Th2 1:12; Ti1 1:16; Pe1 1:12; Rev 5:9-14
in his: Tit 3:4
John Gill
2:7 That in the ages to come,.... This is the end of God's permitting sin, in which men are morally dead; and of his suffering them to go on in sin, in a state of unregeneracy; and of his quickening them with Christ, and raising them up, and causing them to sit together with him: namely, that
he might show the exceeding riches of his grace: riches being added to grace, denote the valuableness of it, as well as its plenty and abundance; and also the freeness and liberality of God in giving it; and likewise the enriching nature of it: and these riches are exceeding; they exceed the riches of this world, in the immenseness of them, being unsearchable; and in the inexhaustibleness of them, for though such large treasures have been expended upon such numbers of persons, yet there is still the same quantity; and in the duration of them, they last forever; and in the profit and satisfaction they yield, when other riches fade away, are not profitable nor satisfying; and they exceed the conception, knowledge, and comprehension of men; and intend the utmost stretch of the grace of God: and which are evidently and remarkably displayed,
in his kindness towards us through Christ Jesus; in providing him as a Saviour for his people; in the mission of him into this world; in not sparing, but giving him up as a sacrifice to justice for their sins; and blessing them with all spiritual blessings in him: all which God designed to show forth, in the ages to come; meaning either the ages following to the end of time, in distinction from the ages that were past: hence it appears, that the world was not expected to be immediately at an end; and that the writings of the New Testament were to be continued, and the Gospel preached unto the end of time, in which the riches of divine grace are held forth to view; and that these ages to come, are seasons and days of grace; for a day of grace will never be over, as long as the Gospel of grace is preached; and that the instances of grace through Christ, and in the times of the apostles, are encouraging to men in ages succeeding; and that the same grace that was displayed then, is shown forth in these: or else the world to come is meant, which will take place at the end of this; and may lead us to observe, that there will be ages in the other world; and that God has not only prepared a great deal of grace and glory for his people, but he has appointed ages enough for them to enjoy it in; and that their riches lie in another world, and are in some measure hid; and that these are the produce of the grace of God; and that the exceeding riches of that will be then manifested, when it will also appear that God's giving grace to men, is not only with a view to his own glory, but is an act of kindness to them; and that eternal happiness will be heartily and freely bestowed upon them, and that through Jesus Christ their Lord: the Syriac version renders it, "that unto ages to come he might show", &c. that is, to men in ages to come; the sense is much the same.
John Wesley
2:7 The ages to come - That is, all succeeding ages.
Robert Jamieson, A. R. Fausset and David Brown
2:7 Greek, "That He might show forth (middle reflexive voice; for His own glory, Eph 1:6, Eph 1:12-14) in the ages which are coming on," that is, the blessed ages of the Gospel which supersede "the age (Greek, for 'course') of this world" (Eph 2:2), and the past "ages" from which the mystery was hidden (Col 1:26-27). These good ages, though beginning with the first preaching of the Gospel, and thenceforth continually succeeding one another, are not consummated till the Lord's coming again (compare Eph 1:21; Heb 6:5). The words, "coming on," do not exclude the time then present, but imply simply the ages following upon Christ's "raising them up together" spiritually (Eph 2:6).
kindness--"benignity."
through Christ--rather, as Greek, "in Christ"; the same expression as is so often repeated, to mark that all our blessings center "IN HIM."
2:82:8: Զի շնորհօք նորա էք փրկեալք ՚ի ձեռն հաւատոցն. եւ այս՝ ո՛չ ՚ի ձէնջ, այլ Աստուծոյ պարգեւ է[4311]. [4311] Ոմանք. Զի շնորհօքն նորա... ոչ է ՚ի մէնջ, այլ յԱստուծոյ պարգեւ է։ Ուր օրինակ մի. Այլ Աստուած պարգեւէ։
8 որովհետեւ Աստծու շնորհով փրկուածներ էք հաւատի միջոցով. եւ այս ձեզնից չէ, այլ պարգեւն է Աստծու,
8 Վասն զի շնորհքով փրկուած էք դուք հաւատքի միջոցով եւ այս՝ ո՛չ թէ ձեզմէ է, հապա Աստուծոյ պարգեւն է.
Զի շնորհօք [11]նորա էք փրկեալք ի ձեռն հաւատոցն. եւ այս ոչ ի ձէնջ, այլ Աստուծոյ պարգեւ է:

2:8: Զի շնորհօք նորա էք փրկեալք ՚ի ձեռն հաւատոցն. եւ այս՝ ո՛չ ՚ի ձէնջ, այլ Աստուծոյ պարգեւ է[4311].
[4311] Ոմանք. Զի շնորհօքն նորա... ոչ է ՚ի մէնջ, այլ յԱստուծոյ պարգեւ է։ Ուր օրինակ մի. Այլ Աստուած պարգեւէ։
8 որովհետեւ Աստծու շնորհով փրկուածներ էք հաւատի միջոցով. եւ այս ձեզնից չէ, այլ պարգեւն է Աստծու,
8 Վասն զի շնորհքով փրկուած էք դուք հաւատքի միջոցով եւ այս՝ ո՛չ թէ ձեզմէ է, հապա Աստուծոյ պարգեւն է.
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Ибо благодатью вы спасены через веру, и сие не от вас, Божий дар:
2:8  τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον·
2:8. τῇ (Unto-the-one) γὰρ (therefore) χάριτί (unto-a-granting) ἐστε (ye-be) σεσωσμένοι ( having-had-come-to-be-saved ) διὰ (through) πίστεως: (of-a-trust) καὶ (and) τοῦτο (the-one-this) οὐκ (not) ἐξ (out) ὑμῶν, (of-ye,"θεοῦ (of-a-Deity) τὸ (the-one) δῶρον: (gifted)
2:8. gratia enim estis salvati per fidem et hoc non ex vobis Dei enim donum estFor by grace you are saved through faith: and that not of yourselves, for it is the gift of God.
8. for by grace have ye been saved through faith; and that not of yourselves: the gift of God:
For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:

8: Ибо благодатью вы спасены через веру, и сие не от вас, Божий дар:
2:8  τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον·
2:8. gratia enim estis salvati per fidem et hoc non ex vobis Dei enim donum est
For by grace you are saved through faith: and that not of yourselves, for it is the gift of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10: Мысль вводная. Ап. здесь хочет внушить своим читателям из Иудеев, что они не имеют права приписывать себе какую бы то ни было заслугу в устроении своего спасения. Всем они обязаны любви Божией. С их стороны могла быть предъявлена только вера (ср. Рим III:22), хотя даже и самая вера является в некотором смысле даром Божиим, так как Бог помогает нам ее утвердить в себе. - Мы Его творение, т. е. мы Им воссозданы во Христе, стали новою тварью (Гал VI:15). Созданы во Христе Иисусе на добрые дела... Бог, воссоздавая нас во Христе, этим самым предназначил нам вести добродетельную жизнь, последняя является таким образом безусловно необходимой, неизбежной для христианина. Впрочем выражение: "нам исполнять" показывает, что и нам предлежит нечто сделать самим в своем новом состоянии, что не только благодать Божия будет вести нас к высшему прославлению, но и сами мы обязаны заботиться о своем нравственном развитии.
Adam Clarke: Commentary on the Bible - 1831
2:8: For by grace are ye saved, through faith - As ye are now brought into a state of salvation, your sins being all blotted out, and you made partakers of the Holy Spirit; and, having a hope full of immortality, you must not attribute this to any works or merit of yours; for when this Gospel reached you, you were all found dead in trespasses and dead in sins; therefore it was God's free mercy to you, manifested through Christ, in whom ye were commanded to believe; and, having believed by the power of the Holy Spirit, ye received, and were sealed by, the Holy Spirit of promise; so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. By grace arc ye saved, through faith in Christ. This is a true doctrine, and continues to be essential to the salvation of man to the end of the world.
But whether are we to understand, faith or salvation as being the gift of God? This question is answered by the Greek text: τῃ γαρ χαριτι εστε σεσωσμενοι δια της πιστεως· και τουτο ουκ εξ ὑμων· Θεου το δωρον, ουκ εξ εργων· ἱνα μη τις καυχησηται· "By this grace ye are saved through faith; and This (τουτο, this salvation) not of you; it is the gift of God, not of works: so that no one can boast." "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. God never believes for any man, no more than he repents for him: the penitent, through this grace enabling him, believes for himself: nor does he believe necessarily, or impulsively when he has that power; the power to believe may be present long before it is exercised, else, why the solemn warnings with which we meet every where in the word of God, and threatenings against those who do not believe? Is not this a proof that such persons have the power but do not use it? They believe not, and therefore are not established. This, therefore, is the true state of the case: God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.
Albert Barnes: Notes on the Bible - 1834
2:8: For by grace are ye saved - By mere favor. It is not by your Own merit; it is not because you have any claim. This is a favorite doctrine with Paul, as it is with all who love the Lord Jesus in sincerity; compare the notes at Rom 1:7; Rom 3:24, note.
Through faith - Grace bestowed through faith, or in connection with believing; see the notes at Rom 1:17; Rom 4:16, note.
And that not of yourselves - That is, salvation does not proceed from yourselves. The word rendered "that" - τοῦτο touto - is in the neuter gender, and the word "faith" - πίστις pistis - is in the feminine. The word "that," therefore, does not refer particularly to faith, as being the gift of God, but to "the salvation by grace" of which he had been speaking. This is the interpretation of the passage which is the most obvious, and which is now generally conceded to be the true one; see Bloomfield. Many critics, however, as Doddridge, Beza, Piscator, and Chrysostom, maintain that the word "that" (τοῦτο touto) refers to "faith" (πίστις pistis); and Doddridge maintains that such a use is common in the New Testament. As a matter of grammar this opinion is certainly doubtful, if not untenable; but as a matter of theology it is a question of very little importance.
Whether this passage proves it or not, it is certainly true that faith is the gift of God. It exists in the mind only when the Holy Spirit produces it there, and is, in common with every other Christian excellence, to be traced to his agency on the heart. This opinion, however, does not militate at all with the doctrine that man himself "believes." It is not God that "believes" for him, for that is impossible. It is his own mind that actually believes, or that exercises faith; see the notes at Rom 4:3. In the same manner "repentance" is to be traced to God. It is one of the fruits of the operation of the Holy Spirit on the soul. But the Holy Spirit does not "repent" for us. It is our "own mind" that repents; our own heart that feels; our own eyes that weep - and without this there can he no true repentance. No one can repent for another; and God neither can nor ought to repent; for us. He has done no wrong, and if repentance is ever exercised, therefore, it must be exercised by our own minds. So of faith. God cannot believe for us. "We" must believe, or "we" shall be damned. Still this does not conflict at all with the opinion, that if we exercise faith, the inclination to do it is to be traced to the agency of God on the heart. I would not contend, therefore, about the grammatical construction of this passage, with respect to the point of the theology contained in it; still it accords better with the obvious grammatical construction, and with the design of the passage to understand the word "that" as referring not to "faith" only, but to "salvation by grace." So Calvin understands it, and so it is understood by Storr, Locke, Clarke, Koppe, Grotius, and others.
It is the gift of God - Salvation by grace is his gift. It is not of merit; it is wholly by favor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: by: Eph 2:5; Rom 3:24; Th2 1:9
through: Mar 16:16; Luk 7:50; Joh 3:14-18, Joh 3:36, Joh 5:24, Joh 6:27-29, Joh 6:35, Joh 6:40; Act 13:39; Act 15:7-9, Act 16:31; Rom 3:22-26, Rom 4:5, Rom 4:16, Rom 10:9, Rom 10:10; Gal 3:14, Gal 3:22; Jo1 5:10-12
that: Eph 2:10, Eph 1:19; Mat 16:17; Joh 1:12, Joh 1:13, Joh 6:37, Joh 6:44, Joh 6:65; Act 14:27, Act 16:14; Rom 10:14, Rom 10:17; Phi 1:29; Col 2:12; Jam 1:16-18
Geneva 1599
2:8 For by (h) grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:
(h) So then, grace, that is to say, the gift of God, and faith, stand with one another, to which two it is contrary to be saved by ourselves, or by our works. Therefore, what do those mean who would join together things of such contrary natures?
John Gill
2:8 For by grace are ye saved,.... This is to be understood, not of temporal salvation, nor of preservation in Christ, nor of providential salvation in order to calling, and much less of being put in a way of salvation, or only in a salvable state; but of spiritual salvation, and that actual; for salvation was not only resolved upon, contrived and secured in the covenant of grace, for the persons here spoken to, but it was actually obtained and wrought out for them by Christ, and was actually applied unto them by the Spirit; and even as to the full enjoyment of it, they had it in faith and hope; and because of the certainty of it, they are said to be already saved; and besides, were representatively possessed of it in Christ their head: those interested in this salvation, are not all mankind, but particular persons; and such who were by nature children of wrath, and sinners of the Gentiles; and it is a salvation from sin, Satan, the law, its curse and condemnation, and from eternal death, and wrath to come; and includes all the blessings of grace and glory; and is entirely owing to free grace: for by grace is not meant the Gospel, nor gifts of grace, nor grace infused; but the free favour of God, to which salvation in all its branches is ascribed; as election, redemption, justification, pardon, adoption, regeneration, and eternal glory: the Syriac, Arabic, and Ethiopic versions read, "by his grace", and so some copies; and it may refer to the grace of all the three Persons; for men are saved by the grace of the Father, who drew the plan of salvation, appointed men to it, made a covenant with his Son, in which it is provided and secured, and sent him into the world to obtain it; and by the grace of the Son, who engaged as a surety to effect it, assumed human nature, obeyed and suffered in it for that purpose, and has procured it; and by the grace of the Spirit, who makes men sensible of their need of it, brings it near, sets it before them, and applies it to them, and gives them faith and hope in it: hence it follows,
through faith, and that not of yourselves, it is the gift of God; salvation is through faith, not as a cause or condition of salvation, or as what adds anything to the blessing itself; but it is the way, or means, or instrument, which God has appointed, for the receiving and enjoying it, that so it might appear to be all of grace; and this faith is not the produce of man's free will and power, but it is the free gift of God; and therefore salvation through it is consistent with salvation by grace; since that itself is of grace, lies entirely in receiving grace and gives all the glory to the grace of God: the sense of this last clause may be, that salvation is not of ourselves; it is not of our desiring nor of our deserving, nor of our performing, but is of the free grace of God: though faith is elsewhere represented as the gift of God, Jn 6:65 and it is called the special gift of faith, in the Apocrypha:
"And blessed is the eunuch, which with his hands hath wrought no iniquity, nor imagined wicked things against God: for unto him shall be given the "special gift of faith", and an inheritance in the temple of the Lord more acceptable to his mind.'' (Wisdom 3:14)
----- (I asked the following question from a Greek and Hebrew professor:
"In this verse, to what does the word "that" refer to? Adam Clarke, Wesley & company say that it is neuter plural and "Faith" is feminine hence it cannot refer to faith, (Such an admission would destroy their theological system.) However "Grace" is also feminine as is "Salvation".''
His reply was:
"Here you ask a wonderful theological/exegetical question to which I can only give an opinion, and not a definitive answer. The problem is that there is NO precise referent. Grace is feminine. Faith is feminine. And even Salvation (as a noun) is feminine. Yet it must be one of these three at least, and maybe more than one, or all three in conjunction. Since all three come from God and not from man, the latter might seem the more likely. However, it is a tautology to say salvation and grace are "nor of yourselves," and in that case it certainly looks more like the passage is really pointing out that man cannot even take credit for his own act of faith, but that faith was itself created by God and implanted in us that we might believe (i.e. the normal Calvinistic position). In which regard the whole theological issue of "regeneration preceding faith" comes into play. So, that is basically my opinion, though others obviously disagree strenuously, but from an exegetical standpoint, the other positions have to explain away the matter of the tautology.''
Whether you accept the reply or not, it is sufficient to show that the Greek is not as definitive in this verse as some scholars would have you believe. Editor)
John Wesley
2:8 By grace ye are saved through faith - Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretence to personal desert, receives the heavenly blessing. And this is not of yourselves - This refers to the whole preceding clause, That ye are saved through faith, is the gift of God.
Robert Jamieson, A. R. Fausset and David Brown
2:8 For--illustrating "the exceeding riches of His grace in kindness." Translate as in Eph 2:5, "Ye are in a saved state."
through faith--the effect of the power of Christ's resurrection (Eph 1:19-20; Phil 3:10) whereby we are "raised together" with Him (Eph 2:6; Col 2:12). Some of the oldest manuscripts read, "through your (literally, 'the') faith." The instrument or mean of salvation on the part of the person saved; Christ alone is the meritorious agent.
and that--namely, the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Phil 1:29). "That which I have said, 'through faith,' I do not wish to be understood so as if I excepted faith itself from grace" [ESTIUS]. "God justifies the believing man, not for the worthiness of his belief, but for the worthiness of Him in whom he believes" [HOOKER]. The initiation, as well as the increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul [PEARSON]. Yet "faith" cometh by the means which man must avail himself of, namely, "hearing the word of God" (Rom 10:17), and prayer (Lk 11:13), though the blessing is wholly of God (1Cor 3:6-7).
2:92:9: ո՛չ ՚ի գործոց, զի մի՛ ոք պարծեսցի[4312]։ [4312] Ոմանք. Եւ ոչ ՚ի գործոց։
9 ոչ էլ ձեր գործերից է, որպէսզի ոչ ոք չպարծենայ.
9 Ո՛չ թէ գործերէն, որ մէ՛կը չպարծենայ.
ոչ ի գործոց, զի մի՛ ոք պարծեսցի:

2:9: ո՛չ ՚ի գործոց, զի մի՛ ոք պարծեսցի[4312]։
[4312] Ոմանք. Եւ ոչ ՚ի գործոց։
9 ոչ էլ ձեր գործերից է, որպէսզի ոչ ոք չպարծենայ.
9 Ո՛չ թէ գործերէն, որ մէ՛կը չպարծենայ.
zohrab-1805▾ eastern-1994▾ western am▾
2:99: не от дел, чтобы никто не хвалился.
2:9  οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.
2:9. οὐκ (not) ἐξ (out) ἔργων, (of-works,"ἵνα (so) μή (lest) τις (a-one) καυχήσηται . ( it-might-have-boasted-unto )
2:9. non ex operibus ut ne quis glorieturNot of works, that no man may glory.
9. not of works, that no man should glory.
Not of works, lest any man should boast:

9: не от дел, чтобы никто не хвалился.
2:9  οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.
2:9. non ex operibus ut ne quis glorietur
Not of works, that no man may glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:9: Not of works - see the notes at Rom 3:20, Rom 27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Rom 3:20, Rom 3:27, Rom 3:28, Rom 4:2, Rom 9:11, Rom 9:16, Rom 11:6; Co1 1:29-31; Ti2 1:9; Tit 3:3-5
Geneva 1599
2:9 (9) Not of works, lest any man should boast.
(9) He specifically and completely takes away from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.
John Gill
2:9 Not of works,.... Of any kind, moral or ceremonial, before or after conversion, done without faith or in it, nor of these in any sense; works are neither the moving causes, nor the procuring causes, nor the helping causes, nor "causa sine qua non", or conditions of salvation; the best works that are done by men, are not done of themselves, but by the grace of God, and therefore can never merit at his hand: and salvation is put upon such a foot,
lest any man should boast; of his works before God, and unto men; wherefore he has denied works any place in justification and salvation, in order to exclude all boasting in man; and has fixed it in a way of grace, and has chosen and called poor sinful worthless creatures to enjoy it, that whoever glories, may glory in the Lord.
John Wesley
2:9 Not by works - Neither this faith nor this salvation is owing to any works you ever did, will, or can do.
Robert Jamieson, A. R. Fausset and David Brown
2:9 Not of works--This clause stands in contrast to "by grace," as is confirmed by Rom 4:4-5; Rom 11:6.
lest--rather, as Greek, "that no man should boast" (Rom 3:27; Rom 4:2).
2:102:10: Զի նորա՛ արարած եմք, հաստատեալք Քրիստոսիւ Յիսուսիւ ՚ի գո՛րծս բարութեան. յորս յառաջագոյն պատրաստեաց Աստուած. զի ՚ի նո՛յն գնասցուք[4313]։ [4313] Ոմանք. Արարածք եմք, հաւատացեալ Յիսուսի Քրիստոսի ՚ի գործս արդարութեան, յորս յառաջագոյն հաստատեաց Աստուած զի ՚ի նոյնս գն՛՛։
10 որովհետեւ նրա արարածներն ենք՝ Քրիստոս Յիսուսով ստեղծուածներ բարի գործերի համար, որոնց համար էլ Աստուած առաջուց պատրաստեց մեզ, որպէսզի դրանք կատարենք:
10 Վասն զի մենք անոր ձեռագործն ենք, Քրիստոս Յիսուսով ստեղծուած՝ բարի գործերու համար։ Աստուած նախապէս պատրաստեց մեզ, որպէս զի անոնց մէջ քալենք։
Զի նորա արարած եմք` հաստատեալք Քրիստոսիւ Յիսուսիւ ի գործս բարութեան, յորս յառաջագոյն պատրաստեաց Աստուած, զի ի նոյնս գնասցուք:

2:10: Զի նորա՛ արարած եմք, հաստատեալք Քրիստոսիւ Յիսուսիւ ՚ի գո՛րծս բարութեան. յորս յառաջագոյն պատրաստեաց Աստուած. զի ՚ի նո՛յն գնասցուք[4313]։
[4313] Ոմանք. Արարածք եմք, հաւատացեալ Յիսուսի Քրիստոսի ՚ի գործս արդարութեան, յորս յառաջագոյն հաստատեաց Աստուած զի ՚ի նոյնս գն՛՛։
10 որովհետեւ նրա արարածներն ենք՝ Քրիստոս Յիսուսով ստեղծուածներ բարի գործերի համար, որոնց համար էլ Աստուած առաջուց պատրաստեց մեզ, որպէսզի դրանք կատարենք:
10 Վասն զի մենք անոր ձեռագործն ենք, Քրիստոս Յիսուսով ստեղծուած՝ բարի գործերու համար։ Աստուած նախապէս պատրաստեց մեզ, որպէս զի անոնց մէջ քալենք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Ибо мы--Его творение, созданы во Христе Иисусе на добрые дела, которые Бог предназначил нам исполнять.
2:10  αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν χριστῶ ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν.
2:10. αὐτοῦ (Of-it) γάρ (therefore) ἐσμεν (we-be) ποίημα, (a-doing-to) κτισθέντες ( having-been-created-to ) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) ἐπὶ (upon) ἔργοις (unto-works) ἀγαθοῖς ( unto-good ) οἷς ( unto-which ) προητοίμασεν (it-before-readied-to,"ὁ (the-one) θεὸς (a-Deity,"ἵνα (so) ἐν (in) αὐτοῖς (unto-them) περιπατήσωμεν. (we-might-have-treaded-about)
2:10. ipsius enim sumus factura creati in Christo Iesu in operibus bonis quae praeparavit Deus ut in illis ambulemusFor we are his workmanship, created in Christ Jesus in good works, which God hath prepared that we should walk in them.
10. For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.
For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them:

10: Ибо мы--Его творение, созданы во Христе Иисусе на добрые дела, которые Бог предназначил нам исполнять.
2:10  αὐτοῦ γάρ ἐσμεν ποίημα, κτισθέντες ἐν χριστῶ ἰησοῦ ἐπὶ ἔργοις ἀγαθοῖς οἷς προητοίμασεν ὁ θεὸς ἵνα ἐν αὐτοῖς περιπατήσωμεν.
2:10. ipsius enim sumus factura creati in Christo Iesu in operibus bonis quae praeparavit Deus ut in illis ambulemus
For we are his workmanship, created in Christ Jesus in good works, which God hath prepared that we should walk in them.
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Adam Clarke: Commentary on the Bible - 1831
2:10: For we are his workmanship - So far is this salvation from being our own work, or granted for our own works' sake, that we are ourselves not only the creatures of God, but our new creation was produced by his power; for we are created in Christ Jesus unto good works. He has saved us that we may show forth the virtues of Him who called us from darkness into his marvelous light. For though we are not saved for our good works, yet we are saved that we may perform good works, to the glory of God and the benefit of man.
Which God hath before ordained - Οἱς προητοιμασες· For which God before prepared us, that we might walk in them. For being saved from sin we are made partakers of the Spirit of holiness; and it is natural to that Spirit to lead to the practice of holiness; and he who is not holy in his life is not saved by the grace of Christ. The before ordaining, or rather preparing, must refer to the time when God began the new creation in their hearts; for from the first inspiration of God upon the soul it begins to love holiness; and obedience to the will of God is the very element in which a holy or regenerated soul lives.
Albert Barnes: Notes on the Bible - 1834
2:10: For we are his workmanship - We are his "making" - ποίημα poiē ma. That is, we are "created or formed" by him, not only in the general sense in which all things are made by him, but in that special sense which is denoted by the new creation; see the notes at Co2 5:17. Whatever of peace, or hope, or purity we have, has been produced by his agency on the soul. There cannot be conceived to be a stronger expression to denote the agency of God in the conversion of people, or the fact that salvation is wholly of grace.
Created in Christ Jesus - On the word "created," see the notes at Co2 5:17.
Unto good works - With reference to a holy life; or, the design for which we have been created in Christ is, that we should lead a holy life. The primary object was not to bring us to heaven. It was that we should be "holy." Paul held perhaps more firmly than any other man, to the position that people are saved by the mere grace of God, and by a divine agency on the soul; but it is certain that no man ever held more firmly that people must lead holy lives, or they could have no evidence that they were the children of God.
Which God hath before ordained - Margin, "prepared." The word here used means to "prepare beforehand," then to predestinate, or appoint before. The proper meaning of this passage is, "to which οἷς hois good works God has predestinated us, or appointed us beforehand, that we should walk in them." The word used here - προετοιμάζω proetoimazō - occurs in the New Testament nowhere else except in Rom 9:23, where it is rendered "had afore prepared." It involves the idea of a pRev_ious determination, or an arrangement beforehand for securing a certain result. The pRev_ious preparation here referred to was, the divine intention; and the meaning is, that God had predetermined that we should lead holy lives. It accords, therefore, with the declaration in Eph 1:4, that he had chosen his people before the foundation of the world that they should be holy: see the notes at that verse.
That we should walk in them - That we should live holy lives. The word "walk" is often used in the Scriptures to denote the course of life; notes on Rom 6:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: we are: Deu 32:6; Psa 100:3, Psa 138:8; Isa 19:25, Isa 29:23, Isa 43:21, Isa 44:21, Isa 60:21, Isa 61:3; Jer 31:33, Jer 32:39, Jer 32:40; Joh 3:3-6, Joh 3:21; Co1 3:9; Co2 5:5, Co2 5:17; Phi 1:6; Phi 2:13; Heb 13:21
created: Eph 4:24; Psa 51:10; Co2 5:17; Gal 6:15; Col 3:10
good: Mat 5:16; Act 9:36; Co2 9:8; Col 1:10; Th2 2:17; Ti1 2:10, Ti1 5:10, Ti1 5:25; Ti1 6:18; Ti2 2:21, Ti2 3:17; Tit 2:7, Tit 2:14, Tit 3:1, Tit 3:8, Tit 3:14; Heb 10:24, Heb 13:21; Pe1 2:12
which: Eph 1:4; Rom 8:29
ordained: or, prepared
walk: Eph 2:2, Eph 4:1; Deu 5:33; Psa 81:13, Psa 119:3; Isa 2:3-5; Act 9:31; Rom 8:1; Jo1 1:7; Jo1 2:6
Geneva 1599
2:10 For we are (i) his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.
(i) He speaks here of grace, and not of nature: therefore if the works are ever so good, see what they are, and know that they are that way because of grace.
John Gill
2:10 For we are his workmanship,.... Not as men only, but as Christians; not as creatures merely, but as new creatures; the work of grace upon the soul seems chiefly designed, which like a poem, as the word may be rendered, is a very curious work; the king's daughter is all glorious within, for this is an internal work, and is a good and excellent one; it is not indeed perfected at once, but is gradually carried on, till the finishing stroke is given to it by that hand which begun it; the author of it is God, it is not man's work; nor is it the work of ministers, no, nor of angels, but it is God's work: sometimes it is ascribed to the Spirit, who regenerates and sanctifies; and sometimes to the Son of God, who quickens whom he will; and sometimes to the Father, who reveals his Son, and draws men to him, and who seems to be meant here: the subjects of this divine operation, are the persons described in Eph 2:1 and include both Jews and Gentiles; and express the distinguishing grace of God, that they and not others, and who were by nature children of wrath as others, should be his workmanship: and this is mentioned to show, that salvation can not be by any works of men, since all their works are either wrought for them, or in them, by God; salvation is a work wrought for them without them; and sanctification is a work wrought in them by God, of his good pleasure; and all their good works are fruits of his grace, as follows:
created in Christ Jesus unto good works; the work of grace is a creation, or a creature, a new creature; not a new vamp of old Adam's principles, but; an infusion of new ones, and is a work of almighty power; and such who have it wrought in them, are said to be created in Christ; because as soon as a man becomes a new creature, he is openly and visibly in Christ; and by these new principles of grace which are created in him, he is fit and ready, and in a capacity to perform good works; the new man formed in him, is formed for righteousness and true holiness; the internal principle of grace both excites unto, and qualifies for, the performance of righteous and holy actions:
which God hath before ordained that we should walk in them, or has "before prepared"; for the preparation of good works to be performed by saints, and the preparation of them for the performance of them; are both from the Lord; God has appointed good works to be done by his people and in his word he has declared what they are he would have done; and it is his will not only that they should do them, but continue to do them; not only that they should do a single act or more, but walk in them; their conversation and course of life should be one continued series of good works; but the intention is not that they should be saved by them, but that they should walk in them; and this being the pre-ordination of God, as it shows that predestination is not according to good works, since good works are the fruits and effects of it, so likewise that it is no licentious doctrine; seeing it provides for the performance of good works, as well as secures grace and glory.
John Wesley
2:10 For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works - That afterwards we might give ourselves to them. Which God had before preprepared - The occasions of them: so we must still ascribe the whole to God. That we might walk in them - Though not be justified by them.
Robert Jamieson, A. R. Fausset and David Brown
2:10 workmanship--literally, "a thing of His making"; "handiwork." Here the spiritual creation, not the physical, is referred to (Eph 2:8-9).
created--having been created (Eph 4:24; Ps 102:18; Is 43:21; 2Cor 5:5, 2Cor 5:17).
unto good works--"for good works." "Good works" cannot be performed until we are new "created unto" them. Paul never calls the works of the law "good works." We are not saved by, but created unto, good works.
before ordained--Greek, "before made ready" (compare Jn 5:36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which tie sees best. God both makes ready by His providence the opportunities for the works, and makes us ready for their performance (Jn 15:16; Ti2 2:21).
that we should walk in them--not "be saved" by them. Works do not justify, but the justified man works (Gal 5:22-25).
2:112:11: Վասն որոյ եւ դուք յիշեցէք, զի երբեմն հեթանո՛սք էիք մարմնով. որ կոչեցեա՛լն են անթլփատութիւն՝ յանուանեալ թլփատութենէ անտի մարմնաւո՛ր ձեռագործին[4314]. [4314] Ոմանք. Եւ դուք եղբարք յիշ՛՛... որ կոչեցեալ են անթլփատութեան ՚ի յանուանեալ թլ՛՛։
11 Ուստի եւ՝ դուք յիշեցէ՛ք, որ մի ժամանակ հեթանոսներ էիք մարմնով, այսինքն՝ անթլփատ էիք (այդպէս էիք կոչւում մարմնի վրայ ձեռքով կատարուած թլփատութիւն չունենալու պատճառով),
11 Ուստի մտքերնիդ բերէք թէ դուք ատեն մը մարմնով հեթանոսներ ըլլալով, (որոնք անթլփատուած կը սեպուին անոնցմէ՝ որոնք թլփատուած կը կոչեն ինքզինքնին, մարմինի մէջ՝ ձեռքով եղած,)
Վասն որոյ եւ դուք յիշեցէք զի երբեմն հեթանոսք էիք մարմնով, (որ կոչեցեալն են անթլփատութիւն յանուանեալ թլփատութենէ անտի մարմնաւոր ձեռագործին:

2:11: Վասն որոյ եւ դուք յիշեցէք, զի երբեմն հեթանո՛սք էիք մարմնով. որ կոչեցեա՛լն են անթլփատութիւն՝ յանուանեալ թլփատութենէ անտի մարմնաւո՛ր ձեռագործին[4314].
[4314] Ոմանք. Եւ դուք եղբարք յիշ՛՛... որ կոչեցեալ են անթլփատութեան ՚ի յանուանեալ թլ՛՛։
11 Ուստի եւ՝ դուք յիշեցէ՛ք, որ մի ժամանակ հեթանոսներ էիք մարմնով, այսինքն՝ անթլփատ էիք (այդպէս էիք կոչւում մարմնի վրայ ձեռքով կատարուած թլփատութիւն չունենալու պատճառով),
11 Ուստի մտքերնիդ բերէք թէ դուք ատեն մը մարմնով հեթանոսներ ըլլալով, (որոնք անթլփատուած կը սեպուին անոնցմէ՝ որոնք թլփատուած կը կոչեն ինքզինքնին, մարմինի մէջ՝ ձեռքով եղած,)
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: Итак помните, что вы, некогда язычники по плоти, которых называли необрезанными так называемые обрезанные плотским [обрезанием], совершаемым руками,
2:11  διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2:11. Διὸ (Through-which) μνημονεύετε (ye-should-remember-of) ὅτι (to-which-a-one) ποτὲ (whither-also) ὑμεῖς (ye) τὰ (the-ones) ἔθνη (nations) ἐν (in) σαρκί, (unto-a-flesh,"οἱ (the-ones) λεγόμενοι ( being-forthed ) ἀκροβυστία (an-extremity-stuffing-unto) ὑπὸ (under) τῆς (of-the-one) λεγομένης (of-being-forthed) περιτομῆς (of-a-cutting-about) ἐν (in) σαρκὶ (unto-a-flesh) χειροποιήτου,-- (of-hand-doable,"
2:11. propter quod memores estote quod aliquando vos gentes in carne qui dicimini praeputium ab ea quae dicitur circumcisio in carne manufactaFor which cause be mindful that you, being heretofore gentiles is the flesh, who are called uncircumcision by that which is called circumcision in the flesh, made by hands:
11. Wherefore remember, that aforetime ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands;
Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands:

11: Итак помните, что вы, некогда язычники по плоти, которых называли необрезанными так называемые обрезанные плотским [обрезанием], совершаемым руками,
2:11  διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2:11. propter quod memores estote quod aliquando vos gentes in carne qui dicimini praeputium ab ea quae dicitur circumcisio in carne manufacta
For which cause be mindful that you, being heretofore gentiles is the flesh, who are called uncircumcision by that which is called circumcision in the flesh, made by hands:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-22: Чтобы дать понять христианам из язычников, как велико дело, совершенное для них Богом (ст. 10-й), Ап. припоминает им, что они до принятия христианства находились в крайне бедственном состоянии в отношении религиозно-нравственном. Их положение было несравненно хуже, чем положение Иудеев. Но теперь они примирились с Богом во Христе и, вместе с обратившимися ко Христу Иудеями, составляют единую Церковь Христову. При этом Ап. кратко изображает характер Церкви.

11-12: Язычники по плоти - т. е. язычники имели даже внешний признак особый, именно они не были обрезываемы. - Так называемые. Ап. этим выражением не уничтожает значение обряда обрезания, которое было знаком завета с Богом. Он хочет только сказать, что Евреи не имели основания слишком превозноситься пред язычниками, потому что они не были обрезаны истинным обрезанием в духе (Рим II:29). - Без Христа, т. е. не имели определенных предсказаний о пришествии в мир Спасителя-Мессии. - Отчуждены от общества Израильского, т. е. не пользовались теми преимуществами теократической, вполне благоустроенной жизни, какими пользовались Евреи. - Заветов обетования. Бог несколько раз заключал заветы с патриархами народа Израильского, причем давал им разные обетования. - Не имели надежды - вообще надежды на лучшее будущее, и в частности на спасение от грехов. - Безбожники в мире. Язычники, не смотря на то, что у них было много богов, не знали истинного Бога и потому справедливо названы Апостолом "безбожными" (aqeoi ср. Гал II:8). - В мире - т. е. в своем греховном мире, составляющем прямую противоположность благоустроенному обществу Израильскому.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Miserable Condition of the Ephesians by Nature.A. D. 61.
11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, &c., v. 11. As if he had said, "You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, &c., that is, "You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, v. 12. "At that time, while you were Gentiles, and in an unconverted state, you were," 1. "In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life--no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian's hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God.

The apostle proceeds (v. 13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, &c. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He be holds the proud afar off. "But now in Christ Jesus, &c., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.
Adam Clarke: Commentary on the Bible - 1831
2:11: Wherefore remember - That ye may ever see and feel your obligations to live a pure and holy life, and be unfeignedly thankful to God for your salvation, remember that ye were once heathens in the flesh - without the pure doctrine, and under the influence of your corrupt nature; such as by the Jew's (who gloried, in consequence of their circumcision, to be in covenant with God) were called uncircumcision; i.e. persons out of the Divine covenant, and having no right or title to any blessing of God.
Albert Barnes: Notes on the Bible - 1834
2:11: Wherefore remember - The design of this evidently is, to excite a sense of gratitude in their bosoms for that mercy which had called them from the errors and sins of their former lives, to the privileges of Christians. It is a good thing for Christians to "remember" what they were. No faculty of the mind can be better employed to produce humility, penitence, gratitude, and love, than the memory. It is well to recall the recollection of our former sins; to dwell upon our hardness of heart, our alienation, and our unbelief; and to remember our wanderings and our guilt, until the heart be affected, and we are made to feel. The converted Ephesians had much guilt to recollect and to mourn over in their former life; and so have all who are converted to the Christian faith.
That ye being in time past - Formerly - (ποτε pote.)
Gentiles in the flesh - You were Gentiles "in the flesh," i. e., under the dominion of the flesh, subject to the control of carnal appetites and pleasures.
Who are called Uncircumcision - That is, who are called "the uncircumcised." This was a term similar to that which we use when we speak of "the unbaptized." It meant that they were without the pale of the people of God; that they enjoyed none of the ordinances and privileges of the true religion; and was commonly a term of reproach; compare Jdg 14:3; Jdg 15:18; Sa1 14:6; Sa1 17:26; Sa1 31:4; Eze 31:18.
By that which is called the Circumcision - By those who are circumcised, i. e., by the Jews.
In the flesh made by hands - In contradistinction from the circumcision of the heart; see the notes at Rom 2:28-29. They had externally adopted the rites of the true religion, though it did not follow that they had the circumcision of the heart, or that they were the true children of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: remember: Eph 5:8; Deu 5:15, Deu 8:2, Deu 9:7, Deu 15:15, Deu 16:12; Isa 51:1, Isa 51:2; Eze 16:61-63, Eze 20:43; Eze 36:31; Co1 6:11, Co1 12:2; Gal 4:8, Gal 4:9
Gentiles: Rom 2:29; Gal 2:15, Gal 6:12; Col 1:21, Col 2:13
Uncircumcision: Sa1 17:26, Sa1 17:36; Jer 9:25, Jer 9:26; Phi 3:3; Col 3:11
made: Col 2:11
Geneva 1599
2:11 (10) Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are (k) called Uncircumcision by that which is (l) called the Circumcision in the flesh made by hands;
(10) Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special manner, strangers and without God. Therefore they ought so much the more remember that same so great a benefit of God.
(k) You were called in no other state than as Gentiles, so that all the world might witness your uncleanness.
(l) Of the Jews who were known by you by the mark of circumcision, the mark of the covenant.
John Gill
2:11 Wherefore remember, that ye be in time past Gentiles in the flesh,.... This, with what follows in the next verse, the apostle puts the converted Ephesians in mind of, in order to magnify the grace of God in their conversion; and to humble them in a view of their former state and condition; and to teach them that they could never be saved by any works of theirs: particularly he would have them call to mind, that they were in "time past Gentiles"; which does not so much regard the nation and country they were of, for in that sense they were Gentiles still; but their state and condition; they had been very blind and ignorant, were Gentiles that knew not God; they had been very wicked and profligate sinners of the Gentiles; and they had been "Gentiles in the flesh": not according to the flesh, or by birth, for so they were then; but in the time of their unregeneracy they were carnal, and minded the things of the flesh, walked after it, and fulfilled the lusts, and did the works of it; particular respect seems to be had to their uncircumcision in the flesh, to which circumcision in the flesh is opposed in the next clause:
who are called uncircumcision by that which is called circumcision in the flesh made by hands; that is, they were by way of reproach and contempt called uncircumcised persons; than whom none were more abominable to the Jews, and hated by them, who were called circumcised persons from that circumcision which is outward, in the flesh, in a particular part of the body; and which is done by the hands of a man, who was called "the circumciser"; which any one might be, except a Gentile (u); an Israelite adult and skilful was preferred; yet these were not circumcised persons with that circumcision that is inward, and is of the heart, in the Spirit, and is made without the hands of men, and by the Spirit and power of God.
(u) Maimon. Hilchot Milah, c. 2. sect. 1.
John Wesley
2:11 Wherefore remember - Such a remembrance strengthens faith, and increases gratitude. That ye being formerly gentiles in the flesh - Neither circumcised in body nor in spirit. Who were accordingly called the uncircumcision - By way of reproach. By that which is called the circumcision - By those who call themselves the circumcised, and think this a proof that they are the people of God; and who indeed have that outward circumcision which is performed by hands in the flesh.
Robert Jamieson, A. R. Fausset and David Brown
2:11 The Greek order in the oldest manuscripts is, "That in time past (literally, once) ye," &c. Such remembrance sharpens gratitude and strengthens faith (Eph 2:19) [BENGEL].
Gentiles in the flesh--that is, Gentiles in respect to circumcision.
called Uncircumcision--The Gentiles were called (in contempt), and were, the Uncircumcision; the Jews were called, but were not truly, the Circumcision [ELLICOTT].
in the flesh made by hands--as opposed to the true "circumcision of the heart in the Spirit, and not the letter" (Rom 2:29), "made without the hands in putting off the body of the sins of the flesh by the circumcision of Christ" (Col 2:11).
2:122:12: զի էիք ՚ի ժամանակին յայնմիկ առանց Քրիստոսի, եւ տարագի՛րք յուխտից աւետեացն, եւ յո՛յս ինչ ո՛չ ունէիք՝ եւ անաստուածք էիք յաշխարհի[4315]։ [4315] Գրչագիր նոր օրինակ մի միայն յաւելու. Առանց Քրիստոսի, եւ օտարացեալք յառաքինութենէն Իսրայէլի. եւ տարա՛՛։ Ըստ որում դնէ եւ Ոսկան. Եւ օտարացեալ էիք յառա՛՛։ Օրինակ մի. Յուխտին յաւիտեանցն։
12 քանի որ այն ժամանակ առանց Քրիստոսի էիք եւ հեռացած Իսրայէլի քաղաքացիութիւնից, օտարացած խոստման ուխտերից եւ ոչ մի յոյս չունէիք ու առանց Աստծու էիք աշխարհում:
12 Որ այն ատեն դուք առանց Քրիստոսի էիք ու հեռացած էիք Իսրայէլի հասարակութենէն եւ օտարացած՝ խոստումին ուխտերէն ու յոյս մըն ալ չունէիք եւ աշխարհի մէջ անաստուած էիք։
զի էիք ի ժամանակին յայնմիկ առանց Քրիստոսի, եւ օտարացեալք յառաքինութենէն Իսրայելի, եւ տարագիրք յուխտից աւետեացն, եւ յոյս ինչ ոչ ունէիք եւ անաստուածք էիք յաշխարհի:

2:12: զի էիք ՚ի ժամանակին յայնմիկ առանց Քրիստոսի, եւ տարագի՛րք յուխտից աւետեացն, եւ յո՛յս ինչ ո՛չ ունէիք՝ եւ անաստուածք էիք յաշխարհի[4315]։
[4315] Գրչագիր նոր օրինակ մի միայն յաւելու. Առանց Քրիստոսի, եւ օտարացեալք յառաքինութենէն Իսրայէլի. եւ տարա՛՛։ Ըստ որում դնէ եւ Ոսկան. Եւ օտարացեալ էիք յառա՛՛։ Օրինակ մի. Յուխտին յաւիտեանցն։
12 քանի որ այն ժամանակ առանց Քրիստոսի էիք եւ հեռացած Իսրայէլի քաղաքացիութիւնից, օտարացած խոստման ուխտերից եւ ոչ մի յոյս չունէիք ու առանց Աստծու էիք աշխարհում:
12 Որ այն ատեն դուք առանց Քրիստոսի էիք ու հեռացած էիք Իսրայէլի հասարակութենէն եւ օտարացած՝ խոստումին ուխտերէն ու յոյս մըն ալ չունէիք եւ աշխարհի մէջ անաստուած էիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: что вы были в то время без Христа, отчуждены от общества Израильского, чужды заветов обетования, не имели надежды и были безбожники в мире.
2:12  ὅτι ἦτε τῶ καιρῶ ἐκείνῳ χωρὶς χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῶ κόσμῳ.
2:12. ὅτι (to-which-a-one) ἦτε (ye-were) τῷ (unto-the-one) καιρῷ (unto-a-time) ἐκείνῳ (unto-the-one-thither) χωρὶς (of-spaced) Χριστοῦ, (of-Anointed," ἀπηλλοτριωμένοι ( having-had-come-to-be-en-other-belonged-off ) τῆς (of-the-one) πολιτείας (of-a-citizening-of) τοῦ (of-the-one) Ἰσραὴλ (of-an-Israel) καὶ (and) ξένοι ( guested ) τῶν (of-the-ones) διαθηκῶν (of-placements-through) τῆς (of-the-one) ἐπαγγελίας, (of-a-messaging-upon-unto,"ἐλπίδα (to-an-expectation) μὴ (lest) ἔχοντες ( holding ) καὶ (and) ἄθεοι ( un-deitied ) ἐν (in) τῷ (unto-the-one) κόσμῳ. (unto-a-configuration)
2:12. quia eratis illo in tempore sine Christo alienati a conversatione Israhel et hospites testamentorum promissionis spem non habentes et sine Deo in mundoThat you were at that time without Christ, being aliens from the conversation of Israel and strangers to the testament, having no hope of the promise and without God in this world.
12. that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.
That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

12: что вы были в то время без Христа, отчуждены от общества Израильского, чужды заветов обетования, не имели надежды и были безбожники в мире.
2:12  ὅτι ἦτε τῶ καιρῶ ἐκείνῳ χωρὶς χριστοῦ, ἀπηλλοτριωμένοι τῆς πολιτείας τοῦ ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῶ κόσμῳ.
2:12. quia eratis illo in tempore sine Christo alienati a conversatione Israhel et hospites testamentorum promissionis spem non habentes et sine Deo in mundo
That you were at that time without Christ, being aliens from the conversation of Israel and strangers to the testament, having no hope of the promise and without God in this world.
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Adam Clarke: Commentary on the Bible - 1831
2:12: That at that time ye were without Christ - Not only were not Christians, but had no knowledge of the Christ or Messiah, and no title to the blessings which were to proceed from him.
Aliens from the commonwealth of Israel - Ye were by your birth, idolatry, etc., alienated from the commonwealth of Israel - from the civil and religious privileges of the Jewish people.
Strangers from the covenants of promise - Having no part in the promise of the covenant made with Abraham, whether considered as relating to his natural or spiritual seed; and no part in that of the covenant made at Horeb with the Israelites, when a holy law was given them, and God condescended to dwell among them, and to lead them to the promised land.
Having no hope - Either of the pardon of sin or of the resurrection of the body, nor indeed of the immortality of the soul. Of all these things the Gentiles had no rational or well-grounded hope.
Without God in the world - They had gods many, and lords many; but in no Gentile nation was the true God known: nor indeed had they any correct notion of the Divine nature. Their idols were by nature no gods - they could neither do evil nor good, and therefore they were properly without God, having no true object of worship, and no source of comfort. He who has neither God nor Christ is in a most deplorable state; he has neither a God to worship, nor a Christ to justify him. And this is the state of every man who is living without the grace and Spirit of Christ. All such, whatever they may profess, are no better than practical atheists.
Albert Barnes: Notes on the Bible - 1834
2:12: Ye were without Christ - You were without the knowledge of the Messiah. You had not heard of him; of course you had not embraced him. You were living without any of the hopes and consolations which you now have, from having embraced him. The object of the apostle is to remind them of the deplorable condition in which they were by nature; and nothing would better express it than to say they were "without Christ," or that they had no knowledge of a Saviour. They knew of no atonement for sin. They had no assurance of pardon. They had no well-founded hope of eternal life. They were in a state of darkness and condemnation, from which nothing but a knowledge of Christ could deliver them. All Christians may in like manner be reminded of the fact that, before their conversion, they were "without Christ." Though they had heard of him, and were constantly under the instruction which reminded them of him, yet they were without any true knowledge of him, and without any of the hopes which result from having embraced him. Many were infidels. Many were scoffers. Many were profane, sensual, corrupt. Many rejected Christ with scorn; many, by simple neglect. All were without any true knowledge of him; all were destitute of the peace and hope which result from a saving acquaintance with him. We may add, that there is no more affecting description of the state of man by nature than to say, he is without a Saviour. Sad would be the condition of the world without a Redeemer - sad is the state of that portion of mankind who reject him. Reader, are you without Christ?
Being aliens from the commonwealth of Israel - This is the second characteristic of their state before their conversion to Christianity. This means more than that they were not Jews. It means that they were strangers to that "polity" - πολιτεία politeia - or arrangement by which the worship of the true God had been kept up in the world, and of course were strangers to the true religion The arrangements for the public worship of Yahweh were made among the Jews. They had his law, his temple, his sabbaths, and the ordinances of his religion; see the notes at Rom 3:2. To all these the pagans had been strangers, and of course they were deprived of all the privileges which resulted from having the true religion. The word rendered here as "commonwealth" - πολιτεία politeia - means properly citizenship, or the right of citizenship, and then a community, or state. It means here that arrangement or organization by which the worship of the true God was maintained. The word "aliens" - ἀπηλλοτριωμένοι apē llotriō menoi - here means merely that they were strangers to. It does not denote, of necessity, that they were hostile to it; but that they were ignorant of it, and were, therefore, deprived of the benefits which they might have derived from it, if they had been acquainted with it.
And strangers - This word - ξένος xenos - means properly a guest, or a stranger, who is hospitably entertained; then a foreigner, or one from a distant country; and here means that they did not belong to the community where the covenants of promise were enjoyed; that is, they were strangers to the privileges of the people of God.
The covenants of promise - see the notes at Rom 9:4. The covenants of promise were those various arrangements which God made with his people, by which he promised them future blessings, and especially by which he promised that the Messiah should come. To be in possession of them was regarded as a high honor and privilege; and Paul refers to it here to show that, though the Ephesians had been by nature without these, yet they had now been brought to enjoy all the benefits of them. On the word covenant, see the notes on Gal 3:15. It may be remarked, that Walton (Polyglott) and Rosenmuller unite the word "promise" here with the word "hope" - "having no hope of the promise." But the more obvious and usual interpretation is that in our common version, meaning that they were not by nature favored with the covenants made with Abraham, Isaac, Jacob, etc., by which there was a promise of future blessings under the Messiah.
Having no hope - The apostle does not mean to affirm that they did not cherish any hope, for this is scarcely true of any man; but that they were without any proper ground of hope. It is true of perhaps nearly all people that they cherish some hope of future happiness. But the ground on which they do this is not well understood by themselves, nor do they in general regard it as a matter worth particular inquiry. Some rely on morality; some on forms of religion; some on the doctrine of universal salvation; all who are impenitent believe that they do not "deserve" eternal death, and expect to be saved by "justice." Such hopes, however, must be unfounded. No hope of life in a future world can be founded on a proper basis which does not rest on some promise of God, or some assurance that he will save us; and these hopes, therefore, which people take up they know not why, are delusive and vain.
And without God in the world - Greek ἄθεοι atheoi - "atheists;" that is, those who had no knowledge of the true God. This is the last specification of their miserable condition before they were converted; and it is an appropriate crowning of the climax. What an expression! To be without God - without God in his own world, and where he is all around us! To have no evidence of his favor, no assurance of his love, no hope of dwelling with him! The meaning, as applied to the pagan Ephesians, was, that they had no knowledge of the true God. This was true of the pagan, and in an important sense also it is true of all impenitent sinners, and was once true of all who are now Christians. They had no God. They did not worship him, or love him, or serve him, or seek his favors, or act with reference to him and his glory. Nothing can be a more appropriate and striking description of a sinner now than to say that he is "without God in the world."
He lives, and feels, and acts, as if there were no God. He neither worships him in secret, nor in his family, nor in public. He acts with no reference to his will. He puts no confidence in his promises, and fears not when he threatens; and were it announced to him that there "is no God," it would produce no change in his plan of life, or in his emotions. The announcement that the emperor of China, or the king of Siam, or the sultan of Constantinople, was dead, would produce some emotion, and might change some of his commercial arrangements; but the announcement that there is no God would interfere with none of his plans, and demand no change of life. And, if so, what is man in this beautiful world without a God? A traveler to eternity without a God! Standing over the grave without a God! An immortal being without a God! A man - fallen, sunk, ruined, with no God to praise, to love, to confide in; with no altar, no sacrifice, no worship, no hope; with no Father in trial, no counselor in perplexity, no support in death! Such is the state of man by nature. Such are the effects of sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: without: Joh 10:16, Joh 15:5; Col 1:21
aliens: Eph 4:18; Ezr 4:3; Isa 61:5; Eze 13:9; Heb 11:34
the covenants: Gen 15:18, Gen 17:7-9; Exo 24:3-11; Num 18:19; Psa. 89:3-18; Jer 31:31-34; Jer 33:20-26; Eze 37:26; Luk 1:72; Act 3:25; Rom 9:4, Rom 9:5, Rom 9:8; Gal 3:16, Gal 3:17
having: Jer 14:8, Jer 17:13; Joh 4:22; Act 28:20; Col 1:5, Col 1:27; Th1 4:13; Th2 2:16; Ti1 1:1; Heb 6:18; Pe1 1:3, Pe1 1:21, Pe1 3:15; Jo1 3:3
without: Ch2 15:3; Isa 44:6, Isa 45:20; Hos 3:4; Act 14:15, Act 14:16; Rom 1:28-32; Co1 8:4-6, Co1 10:19, Co1 10:20; Gal 4:8; Th1 4:5
Geneva 1599
2:12 That at that time ye were (m) without Christ, being (n) aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
(m) He begins first with Christ, who was the end of all the promises.
(n) You had no right or title to the commonwealth of Israel.
John Gill
2:12 That at that time ye were without Christ,.... Or separate from him: they were chosen in him and were preserved in him, and were redeemed by him before; but they were without any knowledge of him, faith in him, love to him, communion with him, or subjection to him, his Gospel, government, laws, and ordinances; and particularly they were without any promises of him, or prophecies concerning him, which were peculiar to the Jews; hence the Messiah is called , "the Christ of Israel" (w), and who as he was promised, so he was sent only to the lost sheep of the house, of Israel: hence it follows,
being aliens from the commonwealth of Israel; both from their civil and church state; the Gentiles might not dwell among them, nor have any dealings with them in things civil, unless they conformed to certain laws; nor might the Jews go into any, nor eat or converse with any, that were uncircumcised; so great an alienation and distance were there between these two people; and much less might they eat the passover and join with them in religious worship; the word for "commonwealth" here used, Harpocratian says (x), is commonly used by Greek writers for a "democracy" though the original constitution of the Israelites was properly a "theocracy":
strangers to the covenants of promise; to the covenant of circumcision given to Abraham; and to the covenant at Mount Sinai, made with Israel; and to the dispensation of the covenant of grace to that people, sometimes called the first covenant and the old covenant, and which peculiarly belonged to them, Rom 9:4 one copy reads, "strangers to the promises of the covenant"; which is natural enough; the Vulgate Latin version joins the word "promise" to the next clause, and reads,
having no hope of the promise of the promised Messiah: "having no hope"; of the Messiah and salvation by him, of the resurrection of the dead, of a future state, and of eternal life; none that is sure and steadfast, that is purifying, and makes not ashamed; or which is a good hope through grace, is the gift of God, the fruit of his love, and the effect of his power; and this is to be in a miserable condition: Philo, the Jew (y), observes, that
"the Chaldeans call a man Enos, as if he only was truly a man that expects good things, and supports himself with good hopes; and adds, hence it is manifest that one without hope is not reckoned a man, but a beast in an human form; since he is destitute of hope, which is the property of the human soul;''
and without God in the world; without the knowledge of God in Christ; without the image of God, which was defaced by sin; without the grace and fear of God; and without communion with him, and the worship of him; and while they were so they were in the world, among the men of it, and were a part of it, not being yet called out of it: the word signifies "atheists": so some of the Gentiles were in "theory", as they all were in practice; and they were by the Jews reckoned no other than "atheists"; it is a common saying with them (z) that
"he that dwells without the land (of Israel) is like one , "who has no God":''
(w) Targum in Isa. xvi. 1. 5. (x) Lex. Decem Orator. p. 246. (y) De Abrahamo, p. 350, 351. (z) T. Bab. Cetubot, fol. 110. 2. Zohar in Exod. fol. 33. 1. Cosri, par. 2. sect. 22. fol. 85. 2. Tzeror Hammor, fol. 129. 4. & 135. 2. & 153. 3. & 168. 3.
John Wesley
2:12 Were at that time without Christ - Having no faith in, or knowledge of, him. Being aliens from the commonwealth of Israel - Both as to their temporal privileges and spiritual blessings. And strangers to the covenants of promise - The great promise in both the Jewish and Christian covenant was the Messiah. Having no hope - Because they had no promise whereon to ground their hope. And being without God - Wholly ignorant of the true God, and so in effect atheists. Such in truth are, more or less, all men, in all ages, till they know God by the teaching of his own Spirit. In the world - The wide, vain world, wherein ye wandered up and down, unholy and unhappy.
Robert Jamieson, A. R. Fausset and David Brown
2:12 without Christ--Greek, "separate from Christ"; having no part in Him; far from Him. A different Greek word (aneu) would be required to express, "Christ was not present with you" [TITTMANN].
aliens--Greek, "alienated from," not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers [CHRYSOSTOM]. The expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive truth, had been sharers in light and life (compare Eph 4:18, Eph 4:23). The hope of redemption through the Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, namely, that "of Israel," from which the Gentiles were alienated. Contrast Eph 2:13; Eph 3:6; Eph 4:4-5, with Ps 147:20.
covenants of promise--rather, ". . . of the promise," namely, "to thee and thy seed will I give this land" (Rom 9:4; Gal 3:16). The plural implies the several renewals of the covenant with Abraham, Isaac, and Jacob, and with the whole people at Sinai [ALFORD]. "The promise" is singular, to signify that the covenant, in reality, and substantially, is one and the same at all times, but only different in its accidents and external circumstances (compare Heb 1:1, "at sundry times and in divers manners").
having no . . . hope--beyond this life (1Cor 15:19). The CONJECTURES of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no divine "promise," and therefore no sure ground of "hope." Epicurus and Aristotle did not believe in it at all. The Platonists believed the soul passed through perpetual changes, now happy, and then again miserable; the Stoics, that it existed no longer than till the time of the general burning up of all things.
without God--Greek, "atheists," that is, they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (compare Acts 14:15, "Turn from these vanities unto the living God who made heaven, and earth, and the sea, and all things therein"), whereas the Jews had distinct ideas of God and immortality. Compare also Gal 4:8, "Ye knew not God . . . ye did service unto them which are no gods" (Th1 4:5). So also pantheists are atheists, for an impersonal God is NO GOD, and an ideal immortality no immortality [THOLUCK].
in the world--in contrast to belonging to "the commonwealth of Israel." Having their portion and their all in this godless vain world (Ps 17:14), from which Christ delivers His people (Jn 15:19; Jn 17:14; Gal 1:4).
2:132:13: Իսկ այժմ ՚ի ձեռն Յիսուսի Քրիստոսի, դուք՝ որ երբեմն հեռաւո՛րքն էիք, մերձաւո՛րք եղերուք արեա՛մբն Քրիստոսի[4316]։ [4316] Ոմանք. Իսկ այժմիկ ՚ի ձեռն... հեռաւորն էիք։
13 Իսկ այժմ, Յիսուս Քրիստոսի միջոցով, դուք, որ մի ժամանակ հեռացած էիք, մերձաւորներ եղաք Քրիստոսի արեամբ,
13 Բայց հիմա Քրիստոս Յիսուսով դուք որ ատեն մը հեռաւոր էիք, մերձաւոր եղաք Քրիստոսին արիւնովը։
Իսկ այժմիկ ի ձեռն Յիսուսի Քրիստոսի դուք որ երբեմն հեռաւորքն էիք` մերձաւորք եղերուք արեամբն Քրիստոսի:

2:13: Իսկ այժմ ՚ի ձեռն Յիսուսի Քրիստոսի, դուք՝ որ երբեմն հեռաւո՛րքն էիք, մերձաւո՛րք եղերուք արեա՛մբն Քրիստոսի[4316]։
[4316] Ոմանք. Իսկ այժմիկ ՚ի ձեռն... հեռաւորն էիք։
13 Իսկ այժմ, Յիսուս Քրիստոսի միջոցով, դուք, որ մի ժամանակ հեռացած էիք, մերձաւորներ եղաք Քրիստոսի արեամբ,
13 Բայց հիմա Քրիստոս Յիսուսով դուք որ ատեն մը հեռաւոր էիք, մերձաւոր եղաք Քրիստոսին արիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: А теперь во Христе Иисусе вы, бывшие некогда далеко, стали близки Кровию Христовою.
2:13  νυνὶ δὲ ἐν χριστῶ ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῶ αἵματι τοῦ χριστοῦ.
2:13. νυνὶ (Unto-now) δὲ (moreover) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) ὑμεῖς (ye) οἵ (the-ones) ποτε (whither-also) ὄντες ( being ) μακρὰν ( to-lengthed ) ἐγενήθητε (ye-were-became) ἐγγὺς ( near ) ἐν (in) τῷ (unto-the-one) αἵματι (unto-a-blood) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
2:13. nunc autem in Christo Iesu vos qui aliquando eratis longe facti estis prope in sanguine ChristiBut now in Christ Jesus, you, who some time were afar off, are made nigh by the blood of Christ.
13. But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ.
But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ:

13: А теперь во Христе Иисусе вы, бывшие некогда далеко, стали близки Кровию Христовою.
2:13  νυνὶ δὲ ἐν χριστῶ ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῶ αἵματι τοῦ χριστοῦ.
2:13. nunc autem in Christo Iesu vos qui aliquando eratis longe facti estis prope in sanguine Christi
But now in Christ Jesus, you, who some time were afar off, are made nigh by the blood of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Язычники, бывшие до Христа, далекими от Бога, теперь стали близки к Нему. Причина этой перемены - великая жертва, принесенная Христом за всех людей (Кровию Христовою ср. Рим III:25).
Adam Clarke: Commentary on the Bible - 1831
2:13: Ye who sometimes were far off - To be far off, and to be near, are sayings much in use among the Jews; and among them, to be near signifies,
1. To be in the approbation or favor of God; and to be far off signifies to be under his displeasure. So a wicked Jew might be said to be far off from God when he was exposed to his displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because such persons are in his favor.
2. Every person who offered a sacrifice to God was considered as having access to him by the blood of that sacrifice: hence the priests, whose office it was to offer sacrifices, were considered as being nigh to God; and all who brought gifts to the altar were considered as approaching the Almighty.
3. Being far off, signified the state of the Gentiles as contradistinguished from the Jews, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had access to this tabernacle, or were nigh to it or encamped about it, were said to be nigh to God; those who had no access to it were said to be far off.
Hence the latter phrase is used to distinguish the Gentiles from the Jewish people; and this appears to be the meaning of the prophet, Isa 57:19 : I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; i.e. I give cause of praise and rejoicing to the Gentile as well as to the Jew. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were unacquainted with God, and were even without God in the world, are brought to an acquaintance with him; and are now, through Christ Jesus, brought into the favor and fellowship of God. And as the Jews of old approached God by the blood of their sacrifices, so you approach him by the blood of Christ.
Albert Barnes: Notes on the Bible - 1834
2:13: But now, in Christ Jesus - By the coming and atonement of the Lord Jesus, and by the gospel which he preached.
Ye who sometimes were afar off - Who were "formerly" - ποτὲ pote Tyndale translates it, "a whyle agoo." The phrase "afar off" - μακρὰν makran - means that they were formerly far off from God and his people. The expression is derived from the custom of speaking among the Hebrews. God was supposed to reside in the temple. It was a privilege to be near the temple. Those who were remote from Jerusalem and the temple were regarded as far off from God, and hence as especially irreligious and wicked; see the notes at Isa 57:19.
Are made nigh - Are admitted to the favor of God, and permitted to approach him as his worshippers.
By the blood of Christ - The Jews came near to the mercy seat on which the symbol of the divine presence rested (the notes at Rom 3:25), by the blood that was offered in sacrifice; that is, the high priest approached that mercy-seat with blood and sprinkled it before God. Now we are permitted to approach him with the blood of the atonement. The shedding of that blood has prepared the way by which Gentiles as well as Jews may approach God, and it is by that offering that we are led to seek God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: in: Rom 8:1; Co1 1:30; Co2 5:17; Gal 3:28
were: Eph 2:12, Eph 2:17, Eph 2:19-22, Eph 3:5-8; Psa 22:7, Psa 73:27; Isa 11:10, Isa 24:15, Isa 24:16, Isa 43:6, Isa 49:12; Isa 57:19, Isa 60:4, Isa 60:9, Isa 66:19; Jer 16:19; Act 2:39, Act 15:14, Act 22:21, Act 26:18; Rom 15:8-12
are: Eph 2:16, Eph 1:7; Rom 3:23-30, Rom 5:9, Rom 5:10; Co1 6:11; Co2 5:20, Co2 5:21; Col 1:13, Col 1:14, Col 1:21, Col 1:22; Heb 9:18; Pe1 1:18, Pe1 1:19, Pe1 3:18; Rev 5:9
Geneva 1599
2:13 (11) But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
(11) Christ is the only bond of the Jews and Gentiles, by whom they are reconciled to God.
John Gill
2:13 But now in Christ Jesus,.... Being openly and visibly in Christ, created in him, and become believers in him; as they were before secretly in him, as chosen and blessed in him before the foundation of the world:
ye who sometimes were far off; who in their state of unregeneracy were afar off from God, and from his law, and from any spiritual knowledge of him and fellowship with him; and from Jesus Christ, and from the knowledge of his righteousness, and the way of salvation by him; and from the Spirit, and any acquaintance with the things of the Spirit, and from minding them, and from walking after him; and from the saints and people of God, and from any love to them, and communion with them; and from any solid hopes of happiness, or real peace and comfort; which distance was owing both to Adam's sin and to their own transgressions: it is an observation of a Jewish writer (a) on Gen 3:9 "where art thou?" he (God) knew where he was, but he said so to show him that he was "afar off from" God by his sin: see Is 59:2, and yet
are made nigh by the blood of Christ: so as to have nearness of access to and communion with God, Father, Son, and Spirit, and the saints, in virtue of the blood of Christ; which gives boldness and speaks peace; by which their persons are justified, the pardon of their sins is procured, reconciliation is made, and their garments are washed, and made white; and so they draw nigh with confidence by the faith of him.
(a) R. Abraham Seba, Tzeror Hammor, fol. 7. 2.
John Wesley
2:13 Far off - From God and his people. Nigh - Intimately united to both.
Robert Jamieson, A. R. Fausset and David Brown
2:13 now--in contrast to "at that time" (Eph 2:12).
in Christ Jesus--"Jesus" is here added, whereas the expression before (Eph 2:12) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus."
sometimes--Greek, "aforetime."
far off--the Jewish description of the Gentiles. Far off from God and from the people of God (Eph 2:17; Is 57:19; Acts 2:39).
are--Greek, "have been."
by--Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Eph 1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [ALFORD].
2:142:14: Զի նա՛ է խաղաղութիւն մեր, որ արար զերկոսեան մի. եւ զմիջնորմ ցանկոյն քակեա՛ց, զթշնամութիւն ՚ի մարմնի իւրում[4317]. [4317] Ոմանք. Զերկոսին մի, եւ զմիջնորմն ցան՛՛... զթշնամութիւնն ՚ի։
14 որովհետեւ նա է մեր խաղաղութիւնը, նա, որ երկուսը մէկ դարձրեց[86]. քանդեց իր մարմնի մէջ միջնորմը՝ թշնամութիւնը,[86] Այսինքն՝ հրեայի եւ հեթանոսի հակամարտութիւնը:
14 Վասն զի անիկա է մեր խաղաղութիւնը, որ երկուքը մէկ ըրաւ ու մէջտեղի բաժանող պատը, այսինքն իրարու հետ եղած թշնամութիւնը, իր մարմնովը քակեց
Զի նա է խաղաղութիւն մեր որ արար զերկոսեան մի, եւ զմիջնորմն ցանկոյն քակեաց, զթշնամութիւն ի մարմնի իւրում:

2:14: Զի նա՛ է խաղաղութիւն մեր, որ արար զերկոսեան մի. եւ զմիջնորմ ցանկոյն քակեա՛ց, զթշնամութիւն ՚ի մարմնի իւրում[4317].
[4317] Ոմանք. Զերկոսին մի, եւ զմիջնորմն ցան՛՛... զթշնամութիւնն ՚ի։
14 որովհետեւ նա է մեր խաղաղութիւնը, նա, որ երկուսը մէկ դարձրեց[86]. քանդեց իր մարմնի մէջ միջնորմը՝ թշնամութիւնը,
[86] Այսինքն՝ հրեայի եւ հեթանոսի հակամարտութիւնը:
14 Վասն զի անիկա է մեր խաղաղութիւնը, որ երկուքը մէկ ըրաւ ու մէջտեղի բաժանող պատը, այսինքն իրարու հետ եղած թշնամութիւնը, իր մարմնովը քակեց
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Ибо Он есть мир наш, соделавший из обоих одно и разрушивший стоявшую посреди преграду,
2:14  αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν, ἐν τῇ σαρκὶ αὐτοῦ,
2:14. Αὐτὸς (It) γάρ (therefore) ἐστιν (it-be) ἡ (the-one) εἰρήνη ( a-peace ) ἡμῶν, (of-us,"ὁ (the-one) ποιήσας (having-done-unto) τὰ (to-the-ones) ἀμφότερα ( to-more-around ) ἓν (to-one) καὶ (and) τὸ (to-the-one) μεσότοιχον (to-middle-walled) τοῦ (of-the-one) φραγμοῦ (of-a-hedging-of) λύσας, (having-loosed,"
2:14. ipse est enim pax nostra qui fecit utraque unum et medium parietem maceriae solvens inimicitiam in carne suaFor he is our peace, who hath made both one, and breaking down the middle wall of partition, the enmities in his flesh:
14. For he is our peace, who made both one, and brake down the middle wall of partition,
For he is our peace, who hath made both one, and hath broken down the middle wall of partition:

14: Ибо Он есть мир наш, соделавший из обоих одно и разрушивший стоявшую посреди преграду,
2:14  αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἓν καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν, ἐν τῇ σαρκὶ αὐτοῦ,
2:14. ipse est enim pax nostra qui fecit utraque unum et medium parietem maceriae solvens inimicitiam in carne sua
For he is our peace, who hath made both one, and breaking down the middle wall of partition, the enmities in his flesh:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Ап. разъясняет, каким образом совершилось примирение язычников с Богом. Христос есть мир всех нас - христиан, - которые принадлежать по происхождению или к Иудеям или к язычникам. Христос не только внешним образом привел нас к миру, но Сам в Своем лице является миром: благодаря Ему, мир сразу восстановился (ср. Ис IX:6; Мих V:5). - Соделавший из обоих одно. По толкованию Иоанна Злат., Бог не присоединял язычников к иудейству, чтобы примирить их, а, напротив, как бы имея пред Собою две статуи - одну из серебра, другую - из олова, расплавил ту и другую и образовал из этой смеси одну статую, но уже золотую. Таким образом Иудеи и язычники, обращаясь ко Христу, составляют единую Церковь. - Преграду. Такою преградою между Иудеями и язычниками был закон Моисеев, который Иудеи считали единственным путем ко спасению, с чем язычники не хотели никак согласиться. Христос отменил закон Моисеев тем самым, что исполнил Сам все его обязательства, какие он налагал на людей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Union of Jews and Gentiles.A. D. 61.
14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 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; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto a holy temple in the Lord: 22 In whom ye also are builded together for a habitation of God through the Spirit.

We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, v. 14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, v. 15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, v. 16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, v. 17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (v. 18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, v. 19. This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the domestics, one of the family, a servant and a child in God's house. In v. 20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, &c., v. 21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself--in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, &c., v. 22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.
Adam Clarke: Commentary on the Bible - 1831
2:14: For he is our peace - Jesus Christ has died for both Jews and Gentiles, and has become a peace-offering, שלום shalom, to reconcile both to God and to each other.
Who hath made both one - Formed one Church out of the believers of both people.
The middle wall of partition - By abolishing the law of Jewish ordinances, he has removed that which kept the two parties, not only in a state of separation, but also at variance.
This expression, the middle wall, can refer only to that most marked distinction which the Jewish laws and customs made between them and all other nations whatsoever.
Some think it refers to their ancient manner of living among the Gentiles, as they always endeavored to live in some place by themselves, and to have a river or a wall between them and their heathen neighbors. Indeed, wherever they went, their own rites, ordinances, and customs were a sufficient separation between them and others; and as Jesus Christ abolished those customs, admitting all into his Church, both Jews and Gentiles, by repentance and faith, he may be said to have broken down the middle wall of partition. When, at the death of Christ, the veil of the temple was rent from the top to the bottom, it was an emblem that the way to the holiest was laid open, and that the people at large, both Jews and Gentiles, were to have access to the holiest by the blood of Jesus.
Some think there is an allusion here to the wall called chel, which separated the court of Israel from the court of the Gentiles; but this was not broken down till the temple itself was destroyed: and to this transaction the apostle cannot be supposed to allude, as it did not take place till long after the writing of this epistle.
Albert Barnes: Notes on the Bible - 1834
2:14: For he is our peace - There is evident allusion here to Isa 57:19. See the notes at that verse. The "peace" here referred to is that by which a "union" in worship and in feeling has been produced between the Jews and the Gentiles Formerly they were alienated and separate. They had different objects of worship; different religious rites; different views and feelings. The Jews regarded the Gentiles with hatred, and the Gentiles the Jews with scorn. Now, says the apostle, they are at peace. They worship the same God. They have the same Saviour. They depend on the same atonement. They have the same hope. They look forward to the same heaven. They belong to the same redeemed family. Reconciliation has not only taken place with God, but with each other. "The best way to produce peace between alienated minds is to bring them to the same Saviour." That will do more to silence contentions, and to heal alienations, than any or all other means. Bring people around the same cross; fill them with love to the same Redeemer, and give them the same hope of heaven, and you put a period to alienation and strife. The love at Christ is so absorbing, and the dependence in his blood so entire, that they will lay aside these alienations, and cease their contentions. The work of the atonement is thus designed not only to produce peace with God, but peace between alienated and contending minds. The feeling that we are redeemed by the same blood, and that we have the same Saviour, will unite the rich and the poor, the bond and the free, the high and the low, in the ties of brotherhood, and make them feel that they are one. This great work of the atonement is thus designed to produce peace in alienated minds every where, and to diffuse abroad the feeling of universal brotherhood.
Who hath made both one - Both Gentiles and Jews. He has united them in one society.
And hath broken down the middle wall - There is an allusion here undoubtedly to the wall of partition in the temple by which the court of the Gentiles was separated from that of the Jews; see the notes and the plan of the temple, in Mat 21:12. The idea here is, that that was now broken down, and that the Gentiles had the same access to the temple as the Jews. The sense is, that in virtue of the sacrifice of the Redeemer they were admitted to the same privileges and hopes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: our: Isa 9:6, Isa 9:7; Eze 34:24, Eze 34:25; Mic 5:5; Zac 6:13; Luk 1:79, Luk 2:14; Joh 16:33; Act 10:36; Rom 5:1; Col 1:20; Heb 7:2, Heb 13:20
both: Eph 2:15, Eph 3:15, Eph 4:16; Isa 19:24, Isa 19:25; Eze 37:19, Eze 37:20; Joh 10:16, Joh 11:52; Co1 12:12; Gal 3:28; Col 3:11
the middle: Est 3:8; Act 10:28; Col 2:10-14, Col 2:20
Geneva 1599
2:14 (12) For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];
(12) As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joins them both together, both in himself, and between themselves, and to God. From which it follows, that whoever permanently establishes the ceremonies of the Law, makes the grace of Christ void and of no effect.
John Gill
2:14 For he is our peace,.... The author of peace between Jew and Gentile: there was a great enmity of the Jew against the Gentile, and of the Gentile against the Jew; and chiefly on account of circumcision, the one being without it, and the other insisting on it, and branding one another with nicknames on account of it; but Christ has made peace between them by abrogating the ceremonial law, which was the occasion of the difference, and by sending the Gospel of peace to them both, by converting some of each, and by granting the like privileges to them all, as may be observed in the following verses: and Christ is the author of peace between God and his people; there is naturally in man an enmity to God; sin has separated chief friends; nor can man make his peace with God; what he does, or can do, will not do it; and what will, he cannot do; Christ is the only fit and proper person for this work, being a middle person between both, and is only able to effect it, being God as well as man; and so could draw nigh to God, and treat with him about terms of peace, and agree to them, and perform them; and which he has brought about by his blood, his sufferings and death; and which is made on honourable terms, by a full satisfaction to the law and justice of God; and so is a lasting one, and attended with a train of blessings: moreover, Christ is the donor of peace, of external peace in his churches, and of internal peace of conscience, and of eternal peace in heaven: this is one of the names of the Messiah with the Jews (b);
"says R. Jose the Galilean, even the name of the Messiah is called "peace"; as it is said, Is 9:6 "the everlasting Father, the Prince of peace";''
see Mic 5:5 where it is said, "and this man shall be the peace"; which the Jewish (c) writers understand of the Messiah:
who hath made both one; Jews and Gentiles, one people, one body, one church; he united them together, and caused them to agree in one, and made them to be of one mind and judgment by the above methods; as well as he gathered them together in one, in one head, himself, who represented them all:
and hath broken down the middle wall of partition between us; the ceremonial law, which was made up of many hard and intolerable commands, and distinguished, and divided, and kept up a division between Jews and Gentiles: so the Jews call the law a wall, "if she be a wall", Song 8:9 , "this is the law", say they (d): and hence we read of , "the wall of the law" (e); and sometimes the phrase, a "partition wall", is used for a division or disagreement; so R. Benjamin says (f), that between the Karaites and Rabbanites, who were the disciples of the wise men, there was "a middle wall of partition"; a great difference and distance; and such there was between the Jew and Gentile, by reason of the ceremonial law; but Christ removed it, and made up the difference: the allusion seems to be to the wall which divided the court of Israel from the court of the Gentiles, in the temple, and which kept them at a distance in worship.
(b) Perek Shalom, fol. 20. 1. Baal Hatturim in Numb. xxv. 12. (c) Vid. Kimchi in loc. (d) T. Bab. Pesachim, fol. 87. 1. (e) Caphtor, fol. 95. 1. & 101. 1. (f) Itinerar. p. 28.
John Wesley
2:14 For he is our peace - Not only as he purchased it, but as he is the very bond and centre of union. He who hath made both - Jews and gentiles, one church. The apostle describes, The conjunction of the gentiles with Israel, Eph 2:14-15. And, The conjunction of both with God, Eph 2:15-18. Each description is subdivided into two parts. And the former part of the one, concerning abolishing the enmity, answers the former part of the other; the latter part of the one, concerning the evangelical decrees, the latter part of the other. And hath broken down the middle wall of partition - Alluding to that wall of old, which separated the court of Israel from the court of the gentiles. Such a wall was the ceremonial law, which Christ had now taken away.
Robert Jamieson, A. R. Fausset and David Brown
2:14 he--Greek, "Himself" alone, pre-eminently, and none else. Emphatical.
our peace--not merely "Peacemaker," but "Himself" the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union between "both" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal liabilities (Eph 2:15; Is 9:5-6; Is 53:5; Mic 5:5; Col 1:20). His title, "Shiloh," means the same (Gen 49:10).
the middle wall of partition--Greek, ". . . of the partition" or "fence"; the middle wall which parted Jew and Gentile. There was a balustrade of stone which separated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, though incidentally alluded to, was but a symbol of the partition itself, namely, "the enmity" between "both" and God (Eph 2:15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence there was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (compare Ezek 44:7; Acts 21:28). Thus this twofold wall represented the Sinaitic law, which both severed all men, even the Jews, from access to God (through sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term "wall" implies the strength of the partition, so "fence" implies that it was easily removed by God when the due time came.
2:152:15: եւ զօրէնս պատուիրանացն՝ հրամանօ՛քն խափանեաց. զի զերկոսին հաստատեսցէ ինքեա՛մբ ՚ի մի նո՛ր մարդ, եւ արասցէ խաղաղութիւն[4318]. [4318] Ոմանք. Զի երկոսինն հաս՛՛. ինքեամբ ՚ի նոր մարդն։
15 եւ հրամաններով տրուած պատուիրանների օրէնքը ջնջեց, որպէսզի իրենով երկուսին դարձնի մի նոր մարդ եւ խաղաղութիւն հաստատի
15 Եւ հրամաններով եղած պատուիրանքներուն օրէնքը խափանեց. որպէս զի իրմով այն երկուքին տեղ նոր մարդ մը ստեղծէ ու ասով խաղաղութիւն ընէ
եւ զօրէնս պատուիրանացն հրամանօքն` խափանեաց. զի զերկոսին հաստատեսցէ ինքեամբ ի մի նոր մարդ, եւ արասցէ խաղաղութիւն:

2:15: եւ զօրէնս պատուիրանացն՝ հրամանօ՛քն խափանեաց. զի զերկոսին հաստատեսցէ ինքեա՛մբ ՚ի մի նո՛ր մարդ, եւ արասցէ խաղաղութիւն[4318].
[4318] Ոմանք. Զի երկոսինն հաս՛՛. ինքեամբ ՚ի նոր մարդն։
15 եւ հրամաններով տրուած պատուիրանների օրէնքը ջնջեց, որպէսզի իրենով երկուսին դարձնի մի նոր մարդ եւ խաղաղութիւն հաստատի
15 Եւ հրամաններով եղած պատուիրանքներուն օրէնքը խափանեց. որպէս զի իրմով այն երկուքին տեղ նոր մարդ մը ստեղծէ ու ասով խաղաղութիւն ընէ
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: упразднив вражду Плотию Своею, а закон заповедей учением, дабы из двух создать в Себе Самом одного нового человека, устрояя мир,
2:15  τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὐτῶ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
2:15. τὴν (to-the-one) ἔχθραν (to-en-enmitied) ἐν (in) τῇ (unto-the-one) σαρκὶ (unto-a-flesh) αὐτοῦ, (of-it,"τὸν (to-the-one) νόμον (to-a-parcelee) τῶν (of-the-ones) ἐντολῶν (of-finishings-in) ἐν (in) δόγμασιν (unto-thinkings-to) καταργήσας, (having-un-worked-down-unto,"ἵνα (so) τοὺς (to-the-ones) δύο (to-two) κτίσῃ (it-might-have-created-to) ἐν (in) αὑτῷ (unto-itself) εἰς (into) ἕνα (to-one) καινὸν (to-fresh) ἄνθρωπον (to-a-mankind) ποιῶν (doing-unto) εἰρήνην, (to-a-peace,"
2:15. legem mandatorum decretis evacuans ut duos condat in semet ipsum in unum novum hominem faciens pacemMaking void the law of commandments contained in decrees: that he might make the two in himself into one new man, making peace
15. having abolished in his flesh the enmity, the law of commandments in ordinances; that he might create in himself of the twain one new man, making peace;
Having abolished in his flesh the enmity, [even] the law of commandments [contained] in ordinances; for to make in himself of twain one new man, [so] making peace:

15: упразднив вражду Плотию Своею, а закон заповедей учением, дабы из двух создать в Себе Самом одного нового человека, устрояя мир,
2:15  τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὐτῶ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην,
2:15. legem mandatorum decretis evacuans ut duos condat in semet ipsum in unum novum hominem faciens pacem
Making void the law of commandments contained in decrees: that he might make the two in himself into one new man, making peace
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Упразднив вражду плотию Своею. Правильнее будет слово "упразднив" относить к следующему выражению: "закон заповедей". Тогда выражение: "вражду" будет составлять приложение к предыдущему выражению: "преграду". Эту преграду Ап. точнее определяет как "вражду" - сначала, конечно, как вражду между Иудеями и язычниками, а затем и как вражду Иудеев против Бога, потому что закон на самом деле, производил только гнев в Боге по отношению к неисполнявшим этот закон Иудеям (Рим IV:15). - Закон заповедей учением. Так как Христос упразднил закон не учением Евангельским, а тем, что принес Себя в жертву за людей, приняв на себя назначенное им проклятие (Гал III:13), то очевидно, что русский перевод здесь не правилен. Кроме того греч. слово dogmata, переведенное по-русски выражением "учение" на самом деле в Новом Завете нигде не употребляется для обозначения учения или мнения (П. Эвальд). Поэтому правильнее будет перевести рассматриваемое место так: "упразднив плотию Своею закон заповедей, выраженный в форме точных непререкаемых постановлений, (en dogmasin)". Христос именно упразднил, положил конец закону Моисееву (ср. Рим X:4), состоявшему в мелких предписаниях (заповедях), которые со всею строгостью, как предписания высшей государственной власти (ср. Лк II:1), определяли каждый шаг Еврея (ср. Кол II:14). - Плотию своею. Вражду между Иудеями и язычниками Христос уничтожил тем, что предал на смерть Свою плоть, т. е. Свою плотскую жизнь. "Пока Христос жил по плоти - говорить П. Эвальд, - Он был Сыном Давидовым (Рим I:3), посланным только к погибшим овцам дома Израилева (ср. Мф X:5: и сл. XV:24). С того мгновения, как Он оставил свою плотскую жизнь, Он вступил в состояние Сына Божия в силе (Рим I:4), стал возвещаем Иудеям и язычникам как такой, в Котором "правда без закона" дается всем без различия". - Дабы из двух... Здесь указана цель уничтожения "преграды". Христос в Самом Себе, как родоначальник нового человечества, создал нового человека, устрояя при этом мирные отношения между Иудеями и язычниками и также мир человека с Богом.
Adam Clarke: Commentary on the Bible - 1831
2:15: Having abolished in his flesh - By his incarnation and death he not only made an atonement for sin, but he appointed the doctrine of reconciliation to God, and of love to each other, to be preached in all nations; and thus glory was brought to God in the highest, and on earth, peace and good will were diffused among men.
The enmity of which the apostle speaks was reciprocal among the Jews and Gentiles. The former detested the Gentiles, and could hardly allow them the denomination of men; the latter had the Jews in the most sovereign contempt, because of the peculiarity of their religious rites and ceremonies, which were different from those of all the other nations of the earth.
The law of commandments - Contained in, or rather concerning, ordinances; which law was made merely for the purpose of keeping the Jews a distinct people, and pointing out the Son of God till he should come. When, therefore, the end of its institution was answered, it was no longer necessary; and Christ by his death abolished it.
To make in himself - To make one Church out of both people, which should be considered the body of which Jesus Christ is the head. Thus he makes one new man - one new Church; and thus he makes and establishes peace. I think the apostle still alludes to the peace-offering, שלום shalom, among the Jews. They have a saying, Sephra, fol. 121: Whosoever offers a peace-offering sacrifice, brings peace to the world. Such a peace-offering was the death of Christ, and by it peace is restored to the earth.
Albert Barnes: Notes on the Bible - 1834
2:15: Having abolished - Having brought to naught, or put an end to it - καταργήσας katargē sas.
In his flesh - By the sacrifice of his body on the cross. It was not by instruction merely; it was not by communicating the knowledge of God; it was not as a teacher; it was not by the mere exertion of power; it was by his flesh - his human nature - and this can mean only that he did it by his sacrifice of himself. It is such language as is appropriate to the doctrine of the atonement - not indeed teaching it directly - but still such as one would use who believed that doctrine, and such as no other one would employ. Who would now say of a moral teacher that he accomplished an important result by "his flesh?" Who would say of a man that was instrumental in reconciling his contending neighbors, that he did it "by his flesh?" Who would say of Dr. Priestley that he established Unitarianism "in his flesh?" No man would have ever used this language who did not believe that Jesus died as a sacrifice for sin.
The enmity - Between the Jew and the Gentile. Tyndale renders this, "the cause of hatred, that is to say, the law of commandments contained in the law written." This is expressive of the true sense. The idea is, that the ceremonial law of the Jews, on which they so much prided themselves, was the cause of the hostility existing between them. That made them different people, and laid the foundation for the alienation which existed between them. They had different laws; different institutions; a different religion. The Jews looked upon themselves as the favorites of heaven, and as in possession of the knowledge of the only way of salvation; the Gentiles regarded their laws with contempt, and looked upon the unique institutions with scorn. When Christ came and abolished by his death their special ceremonial laws, of course the cause of this alienation ceased.
Even the law of commandments - The law of positive commandments. This does not refer to the "moral" law, which was not the cause of the alienation, and which was not abolished by the death of Christ, but to the laws commanding sacrifices, festivals, fasts, etc., which constituted the uniqueness of the Jewish system. These were the occasion of the enmity between the Jews and the Gentiles, and these were abolished by the great sacrifice which the Redeemer made; and of course when that was made, the purpose for which these laws were instituted was accomplished, and they ceased to be of value and to be binding.
Contained in ordinances - In the Mosaic commandments. The word "ordinance" means, decree, edict, law; Luk 2:1; Act 16:4; Act 17:7; Col 2:14.
For to make in himself - By virtue of his death, or under him as the head.
Of twain one new man - Of the two - Jews and Gentiles - one new spiritual person; that they might be united. The idea is, that as two persons who had been at enmity, might become reconciled and be one in aim and pursuit, so it was in the effect of the work of Christ on the Jews and Gentiles. When they were converted they would be united and harmonious.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: in his: Col 1:22; Heb 10:19-22
the law: Gal 3:10; Col 2:14, Col 2:20; Heb 7:16, Heb 8:13, Heb 9:9, Heb 9:10, Heb 9:23, Heb 10:1-10
one: Eph 4:16; Co2 5:17; Gal 6:15; Col 3:10
John Gill
2:15 Having abolished in his flesh the enmity,.... The ceremonial law, as appears by what follows,
even the law of commandments contained in ordinances; which consisted of many precepts, and carnal ordinances; and is so called because it was an indication of God's hatred of sin, by requiring sacrifice for it; and because it was an occasion of stirring up the enmity of the natural man, it being a burden and a weariness to the flesh, by reason of its many and troublesome rites; and because it was the cause of enmity between Jew and Gentile: the Jews say (g), that Sinai, the mount on which the law was given, signifies "hatred"; and that it is so called because from it descended "hatred" or "enmity" to the nations of the world: now this Christ abolished, "in his flesh", or by it; not by his incarnation, but by the sacrifice of his flesh, or human nature, and that as in union with his divine nature; but not until he had fulfilled it in himself, which was one end of his coming into the world; and then he abolished it, so as that it ought not to be, and so as that it is not, and of no use and service; and that because it was faulty and deficient, weak and unprofitable, as well as intolerable; and because there was a change in the priesthood; and because it was contrary to a spirit of liberty, the great blessing of the Gospel; and that there might be a reconciliation and a coalition between Jew and Gentile, as follows:
for to make in himself of twain one new man, so making peace; which explains what is meant before by making both one; and expresses the strictness of the union between Jew and Gentile, they became as one man; and points at the manner in which they became so strictly united; and that is by being made new men, or new creatures, by having a work of grace upon their souls, and so baptized into one body, and made to drink of one and the same Spirit; the foundation of which union is in himself; for Jew and Gentile, male and female, bond and free, are all one in Christ Jesus; he is the cornerstone in which they all meet, and the head to which the whole body is joined.
(g) T. Bab. Sabbat, fol. 89. 1. Shemot Rabba, sect. 2. fol. 92. 4.
John Wesley
2:15 Having abolished by his suffering in the flesh the cause of enmity between the Jews and gentiles, even the law of ceremonial commandments, through his decrees - Which offer mercy to all; see Col 2:14. That he might form the two - Jew and gentile. Into one new man - one mystical body.
Robert Jamieson, A. R. Fausset and David Brown
2:15 Rather, make "enmity" an apposition to "the middle wall of partition"; "Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Rom 8:7) by His flesh" (compare Eph 2:16; Rom 8:3).
the law of commandments contained in--Greek, "the law of the commandments (consisting) in ordinances." This law was "the partition" or "fence," which embodied the expression of the "enmity" (the "wrath" of God against our sin, and our enmity to Him, Eph 2:3) (Rom 4:15; Rom 5:20; Rom 7:10-11; Rom 8:7). Christ has in, or by, His crucified flesh, abolished it, so far as its condemning and enmity-creating power is concerned (Col 2:14), substituting for it the law of love, which is the everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, "that He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate the two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, ONE new man; we are all in God's sight but one in Christ, as we are but one in Adam [ALFORD].
making peace--primarily between all and God, secondarily between Jews and Gentiles; He being "our peace." This "peace-making" precedes its publication (Eph 2:17).
2:162:16: եւ հաշտեցուսցէ՛ զերկոսին միով մարմնով ընդ Աստուծոյ խաչի՛ւն իւրով։ Քանզի սպան զթշնամութիւն յանձին իւրում[4319], [4319] Ոմանք. Զթշնամութիւն ՚ի մարմնի իւրում։
16 ու իր խաչով հաշտեցնի երկուսին մէկ մարմնի մէջ Աստծու հետ. քանզի թշնամութիւնն սպանեց իր խաչով:
16 Եւ երկուքն ալ մէկ մարմին եղած՝ հաշտեցնէ Աստուծոյ հետ իր խաչովը. վասն զի անով սպաննեց թշնամութիւնը
եւ հաշտեցուսցէ զերկոսին միով մարմնով ընդ Աստուծոյ խաչիւն իւրով. քանզի սպան զթշնամութիւն յանձին իւրում:

2:16: եւ հաշտեցուսցէ՛ զերկոսին միով մարմնով ընդ Աստուծոյ խաչի՛ւն իւրով։ Քանզի սպան զթշնամութիւն յանձին իւրում[4319],
[4319] Ոմանք. Զթշնամութիւն ՚ի մարմնի իւրում։
16 ու իր խաչով հաշտեցնի երկուսին մէկ մարմնի մէջ Աստծու հետ. քանզի թշնամութիւնն սպանեց իր խաչով:
16 Եւ երկուքն ալ մէկ մարմին եղած՝ հաշտեցնէ Աստուծոյ հետ իր խաչովը. վասն զի անով սպաննեց թշնամութիւնը
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: и в одном теле примирить обоих с Богом посредством креста, убив вражду на нем.
2:16  καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῶ θεῶ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῶ.
2:16. καὶ (and) ἀποκαταλλάξῃ (it-might-have-othered-down-off) τοὺς (to-the-ones) ἀμφοτέρους ( to-more-around ) ἐν (in) ἑνὶ (unto-one) σώματι (unto-a-body) τῷ (unto-the-one) θεῷ (unto-a-Deity) διὰ (through) τοῦ (of-the-one) σταυροῦ (of-a-stake) ἀποκτείνας (having-died-off) τὴν (to-the-one) ἔχθραν (to-en-enmitied) ἐν (in) αὐτῷ: (unto-it)
2:16. et reconciliet ambos in uno corpore Deo per crucem interficiens inimicitiam in semet ipsoAnd might reconcile both to God in one body by the cross, killing the enmities in himself.
16. and might reconcile them both in one body unto God through the cross, having slain the enmity thereby:
And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

16: и в одном теле примирить обоих с Богом посредством креста, убив вражду на нем.
2:16  καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῶ θεῶ διὰ τοῦ σταυροῦ, ἀποκτείνας τὴν ἔχθραν ἐν αὐτῶ.
2:16. et reconciliet ambos in uno corpore Deo per crucem interficiens inimicitiam in semet ipso
And might reconcile both to God in one body by the cross, killing the enmities in himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Христос не только создал в Себе одного нового человека, но и примирил язычников и Иудеев, составивших собою такого единого человека, в Своем теле с Богом. Тело Христа здесь названо "единым" потому, что Ап. хотел выразить ту мысль, что Иудеи и язычники, прежде разделенные и враждующие, одинаково примирены великим Голгофским жертвоприношением (проф. Богдашевский). - Посредством креста, т. е. вознесши тело Свое на крест (1Пет. II:24). - Убив вражду на нем, т. е. на кресте. По мнению П. Эвальда, слово "на нем" должно быть заменено выражением "в Нем" (en aetf) или "в Себе". Христос, принеся Себя в жертву на кресте, уничтожил и вражду людей с Богом.
Adam Clarke: Commentary on the Bible - 1831
2:16: That he might reconcile both - in one body - That the Jews and Gentiles, believing on the Lord Jesus, might lay aside all their causes of contention, and become one spiritual body, or society of men, influenced by the Spirit, and acting according to the precepts of the Gospel.
Having slain the enmity thereby - Having, by his death upon the cross, made reconciliation between God and man, and by his Spirit in their hearts removed the enmity of their fallen, sinful nature. Dr. Macknight thinks that abolishing the enmity is spoken of the removal of the hatred which the Jews and Gentiles mutually bore to each other, because of the difference of their respective religious worship; and that slaying the enmity refers to the removal of evil lusts and affections from the heart of man, by the power of Divine grace. This is nearly the sense given above.
Albert Barnes: Notes on the Bible - 1834
2:16: And that he might reconcile both unto God - This was another of the effects of the work of redemption, and indeed the main effect. It was not merely to make them harmonious, but it was that both, who had been alienated from God, should be reconciled to "him." This was a different effect from that of producing peace between themselves, though in some sense the one grew out of the other. They who are reconciled to God will be at peace with each other. They will feel that they are of the same family, and are all brethren. On the subject of reconciliation, see the notes on Co2 5:18.
In one body - One spiritual personage - the church; see the notes at Eph 1:23.
By the cross - By the atonement which he made on the cross; see Col 1:20; compare the notes at Rom 3:25. It is by the atonement only that men ever become reconciled to God.
Having slain the enmity - Not only the enmity between Jews and Gentiles, but the enmity between the sinner and God. He has by that death removed all the obstacles to reconciliation on the part of God and on the part of man. It is made efficacious in removing the enmity of the sinner against God, and producing peace.
Thereby - Margin, "in himself." The meaning is, in his cross, or by means of his cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: reconcile: Rom 5:10; Co2 5:18-21; Col 1:21-22
having: Eph 2:15; Rom 6:6, Rom 8:3, Rom 8:7; Gal 2:20; Col 2:14; Pe1 4:1, Pe1 4:2
thereby: or, in himself
Geneva 1599
2:16 And that he might reconcile both unto God in (o) one body by the cross, having (p) slain the enmity thereby:
(o) He alludes to the sacrifices of the Law, which represented that true and only sacrifice.
(p) For he destroyed death by death, and fastened it as it were to the cross.
John Gill
2:16 And that he might reconcile both unto God,.... This is another end of the abrogation of the ceremonial law: the Jews had run up a long score against the ceremonial law, as well as against the moral law; and Christ by fulfilling it for them, and thereby abrogating it, reconciled them; and the Gentiles could not be reconciled together with them, without the abrogation of it: and this reconciliation of them is made to God, who was the person offended; and who yet first set on foot a reconciliation, in which his glory is greatly concerned; and reconciliation with others depends upon reconciliation with him: and this is made
in one body by the cross; by which "body" is meant, the human body of Christ, which the Father prepared for him, and he assumed, and that in order to make reconciliation for his people; and is said to be "one" body, because it was in one and the same body, which he reconciled both Jews and Gentiles unto God, and in or by one sacrifice of that body; reconciliation being so effectually made by it that there is no need of a reiteration: or the sense is, he reconciled them into "one body"; into one mystical body, the church, of which he is head; and this he did "by the cross", that is, by his blood shed on the cross, or by his suffering the death of the cross; which shows that reconciliation is made in a way of satisfaction to the law and justice of God, by Christ's bearing the penalty of the law, and suffering the strokes of justice on the cross; and expresses the efficacy of his blood and sacrifice, and the greatness of his condescension and love:
having slain the enmity thereby; the ceremonial law, as before; and the slaying it is the same with abolishing it; unless the enmity between God and man is meant, which was slain by removing the cause of it, sin; and which laid a foundation for the slaying of it in the hearts of his people in regeneration, when sin is made odious to them, and they are reconciled to God's way of salvation; hence being slain in both senses, peace with God can never be broken.
John Wesley
2:16 In one body - One church. Having slain - By his own death on the cross. The enmity - Which had been between sinners and God.
Robert Jamieson, A. R. Fausset and David Brown
2:16 Translate, "might altogether reconcile them both in one body (the Church, Col 3:15) unto God through His cross." The Greek for "reconcile" (apocatalaxe), found only here and in Col 1:20, expresses not only a return to favor with one (catallage), but so to lay aside enmity that complete amity follows; to pass from enmity to complete reconciliation [TITTMANN].
slain the enmity--namely, that had been between man and God; and so that between Jew and Gentile which had resulted from it. By His being slain, He slew it (compare Heb 2:14).
thereby--Greek, "therein"; "in" or "by the cross," that is, His crucifixion (Col 2:15).
2:172:17: եւ եկն աւետարանեա՛ց խաղաղութիւն ձեզ հեռաւորաց, եւ խաղաղութիւն մերձաւորաց[4320]. [4320] Ոմանք. Ձեզ խաղաղութիւն։
17 Եւ եկաւ խաղաղութիւն աւետարանեց ձեզ՝ հեռու եղողներիդ, եւ խաղաղութիւն՝ մօտ եղողներիդ.
17 Եւ եկաւ խաղաղութիւն քարոզեց ձեզի, որ հեռուն էիք ու անոնց՝ որ մօտ էին։
Եւ եկն աւետարանեաց խաղաղութիւն ձեզ հեռաւորաց, եւ խաղաղութիւն` մերձաւորաց:

2:17: եւ եկն աւետարանեա՛ց խաղաղութիւն ձեզ հեռաւորաց, եւ խաղաղութիւն մերձաւորաց[4320].
[4320] Ոմանք. Ձեզ խաղաղութիւն։
17 Եւ եկաւ խաղաղութիւն աւետարանեց ձեզ՝ հեռու եղողներիդ, եւ խաղաղութիւն՝ մօտ եղողներիդ.
17 Եւ եկաւ խաղաղութիւն քարոզեց ձեզի, որ հեռուն էիք ու անոնց՝ որ մօտ էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: И, придя, благовествовал мир вам, дальним и близким,
2:17  καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·
2:17. καὶ (and) ἐλθὼν (having-had-came) εὐηγγελίσατο ( it-goodly-messaged-to ) εἰρήνην ( to-a-peace ) ὑμῖν (unto-ye) τοῖς ( unto-the-ones ) μακρὰν ( to-lengthed ) καὶ ( and ) εἰρήνην ( to-a-peace ) τοῖς ( unto-the-ones ) ἐγγύς : ( near )
2:17. et veniens evangelizavit pacem vobis qui longe fuistis et pacem his qui propeAnd coming, he preached peace to you that were afar off: and peace to them that were nigh.
17. and he came and preached peace to you that were far off, and peace to them that were nigh:
And came and preached peace to you which were afar off, and to them that were nigh:

17: И, придя, благовествовал мир вам, дальним и близким,
2:17  καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·
2:17. et veniens evangelizavit pacem vobis qui longe fuistis et pacem his qui prope
And coming, he preached peace to you that were afar off: and peace to them that were nigh.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: До сих пор Ап. говорил о том, что Христос сделал для людей, а теперь он упоминает о том, чему Христос, начиная с самого первого Своего выступления на общественное служение, учил людей: Он начал Свою проповедь благовествованием мира, который был предназначен и дальним и ближним Богу, т. е. для Иудеев и язычников. Впрочем Ап. сначала упоминает о язычниках (дальние) потому что они составляли главный контингент Ефесской церкви.
Adam Clarke: Commentary on the Bible - 1831
2:17: And came and preached peace - Proclaimed the readiness of God to forgive and save both Jews and Gentiles. See the note on Eph 2:13.
Albert Barnes: Notes on the Bible - 1834
2:17: And came and preached peace - That is, the system of religion which he proclaimed, was adapted to produce peace with God. This he preached personally to those who "were nigh," that is, the Jews; to those who were "afar off " - the Gentiles - he preached it by his apostles. He was the author of the system which proclaimed salvation to both.
The word "peace" here refers to reconciliation with God.
To you which were afar off, ... - see the notes at Eph 2:13; compare the notes at Act 2:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: and preached: Psa 85:10; Isa 27:5, Isa 52:7, Isa 57:19-21; Zac 9:10; Mat 10:13; Luk 2:14; Luk 15:5, Luk 15:6; Act 2:39, Act 10:36; Rom 5:1; Co2 5:20
that: Eph 2:13, Eph 2:14; Deu 4:7; Psa 75:1, Psa 76:1, Psa 76:2, Psa 147:19, Psa 147:20, Psa 148:14; Luk 10:9-11
Geneva 1599
2:17 (13) And came and preached peace to you which were afar off, and to them that were nigh.
(13) The preaching of the Gospel is an effectual instrument of this grace, common to the Jews as well as to the Gentiles.
John Gill
2:17 And came and preached peace to you which were afar off,.... Which is to be understood not of Christ's coming in the flesh; for when he came in the flesh, he came only to the Jews that were nigh, and preached the Gospel in his own personal ministry to them, and not to the Gentiles, who are the persons afar off; Eph 2:12 but of his coming by his Spirit in the ministry of his apostles, to whom he gave a commission after he had made peace and reconciliation by the blood of his cross, to go into all the world and preach the Gospel to the Gentiles in the furthest parts of the earth; and on whom he bestowed gifts, qualifying them for such service, and succeeded them in it by his power and grace: and the subject of their ministry was peace, Christ who is our peace, and peace made by his blood, and the Gospel of peace, which declares both these; and it is the means of making persons of peaceable dispositions; its doctrines and promises, when powerfully applied, give peace to distressed minds, and quiet to doubting saints; and it shows the way to eternal peace:
and to them that were nigh; to the Jews, to whom the Gospel of peace was preached in the first place, not only by Christ and his apostles, before his death; but by his apostles after his resurrection, and after the commission was given to preach it to the Gentiles; though they are mentioned last, because the apostle was speaking to Gentiles; and this also verifies what Christ says, the first shall be last, and the last first: the Alexandrian copy, some others, and the Vulgate Latin and Ethiopic versions, read "peace", in this clause, as in the former; the apostle seems to have respect to Is 57:19 a like description and distinction of Jews and Gentiles may be observed in the writings of the Jews (h); so they say,
"the Israelites are near unto the holy King, and the rest of the nations are far from him.''
(h) Zohar in Numb. fol. 89. 3.
John Wesley
2:17 And he came - After his resurrection. And preached peace - By his ministers and his Spirit. To you - Gentiles. That were afar off - At the utmost distance from God. And to them that were nigh - To the Jews, who were comparatively nigh, being his visible church.
Robert Jamieson, A. R. Fausset and David Brown
2:17 Translate, "He came and announced glad tidings of peace." "He came" of His own free love, and "announced peace" with His own mouth to the apostles (Lk 24:36; Jn 20:19, Jn 20:21, Jn 20:26); and by them to others, through His Spirit present in His Church (Jn 14:18). Acts 26:23 is strictly parallel; after His resurrection "He showed light to the people ('them that were nigh') and to the Gentiles ('you that were afar off')," by His Spirit in His ministers (compare 1Pet 3:19).
and to them--The oldest manuscripts insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Is 57:19.
2:182:18: զի նովա՛ւ ունիմք զնուաճութիւն երկոքին միո՛վ Հոգւով առ Հայր։
18 որովհետեւ նրանով է, որ երկուսս էլ արտօնութիւն ունենք մերձենալու Հօրը մէ՛կ Հոգով:
18 Քանզի անոր ձեռքով մենք երկուքս ալ մէկ Հոգիով՝ Հօրը մօտենալու արտօնութիւն ունինք։
զի նովաւ ունիմք զնուաճութիւն երկոքին միով Հոգւով առ Հայր:

2:18: զի նովա՛ւ ունիմք զնուաճութիւն երկոքին միո՛վ Հոգւով առ Հայր։
18 որովհետեւ նրանով է, որ երկուսս էլ արտօնութիւն ունենք մերձենալու Հօրը մէ՛կ Հոգով:
18 Քանզի անոր ձեռքով մենք երկուքս ալ մէկ Հոգիով՝ Հօրը մօտենալու արտօնութիւն ունինք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: потому что через Него и те и другие имеем доступ к Отцу, в одном Духе.
2:18  ὅτι δι᾽ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
2:18. ὅτι (to-which-a-one) δι' (through) αὐτοῦ (of-it) ἔχομεν (we-hold) τὴν (to-the-one) προσαγωγὴν (to-a-leading-toward) οἱ (the-ones) ἀμφότεροι ( more-around ) ἐν (in) ἑνὶ (unto-one) πνεύματι (unto-a-currenting-to) πρὸς (toward) τὸν (to-the-one) πατέρα. (to-a-Father)
2:18. quoniam per ipsum habemus accessum ambo in uno Spiritu ad PatremFor by him we have access both in one Spirit to the Father.
18. for through him we both have our access in one Spirit unto the Father.
For through him we both have access by one Spirit unto the Father:

18: потому что через Него и те и другие имеем доступ к Отцу, в одном Духе.
2:18  ὅτι δι᾽ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.
2:18. quoniam per ipsum habemus accessum ambo in uno Spiritu ad Patrem
For by him we have access both in one Spirit to the Father.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Здесь Ап. подтверждает мысль о том, что Христос возвестил весть о примирении людей с Богом, тем именно, что в настоящее время такое примирение - уже совершившийся факт. Один и тот же Св. Дух приводить чрез Христа всех нас к Отцу.
Adam Clarke: Commentary on the Bible - 1831
2:18: For through him - Christ Jesus, we both - Jews and Gentiles, have access by one Spirit - through the influence of the Holy Ghost, unto the Father - God Almighty. This text is a plain proof of the holy Trinity. Jews and Gentiles are to be presented unto God the Father; the Spirit of God works in their hearts, and prepares them for this presentation; and Jesus Christ himself introduces them. No soul can have access to God but by Jesus Christ, and he introduces none but such as receive his Holy Spirit. All who receive that Spirit are equally dear to him; and, whatever their names be among men, they are known in heaven as children of God, and heirs of eternal glory.
Albert Barnes: Notes on the Bible - 1834
2:18: For through him - That is, he has secured this result that we have access to God. This he did by his death - reconciling us to God by the doctrines which he taught - acquainting us with God; and by his intercession in heaven - by which our "prayers gain acceptance" with him.
We both have access - Both Jews and Gentiles; see the notes at Rom 5:2. We are permitted to approach God through him, or in his name. The Greek word here - προσαγωγή prosagō gē - relates properly to the introduction to, or audience which we are permitted to have with a prince or other person of high rank. This must be effected through an officer of court to whom the duty is entrusted. "Rosenmuller," Alt und neu Morgenland, in loc.
By one Spirit - By the aid of the same Spirit - the Holy Spirit; see notes, Co1 12:4.
Unto the Father - We are permitted to come and address God as our Father; see the Rom 8:15, note 26, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: through: Eph 3:12; Joh 10:7, Joh 10:9, Joh 14:6; Rom 5:2; Heb 4:15, Heb 4:16, Heb 7:19, Heb 10:19, Heb 10:20; Pe1 1:21; Pe1 3:18; Jo1 2:1, Jo1 2:2
by: Eph 4:4, Eph 6:18; Zac 12:10; Rom 8:15, Rom 8:26, Rom 8:27; Co1 12:13; Jde 1:20
the: Eph 3:14; Mat 28:19; Joh 4:21-23; Co1 8:6; Gal 4:6; Jam 3:9; Pe1 1:17
Geneva 1599
2:18 For (q) through him we both have access by one Spirit unto the Father.
(q) Christ is the gate as it were, by whom we come to the Father, and the Holy Spirit is as it were, our guiding man who leads us.
John Gill
2:18 For through him we both have an access, That is, both Jews and Gentiles; the Arabic version reads, "we both factions": being made one, and reconciled unto God, and having the Gospel of peace preached to both, they have through Christ freedom of access and boldness in it:
by one Spirit unto the Father: they may come to God as the Father of spirits, and of mercies, who has made their souls or spirits, and bestowed his mercies on them in great abundance; and as the Father of Christ, and as their God and Father in Christ: and the rather they should consider him in this relation to them, in order to command in them a reverence and fear of him; to secure a freedom and liberty in their approach to him; and to encourage an holy boldness, and a fiducial confidence in him; and to teach them submission to his will: and their access to him is "through" Christ, who has made peace for them, and atonement for their sins; who has satisfied law and justice, and brought in an everlasting righteousness for them; so that there is nothing lies in their way to hinder them; and besides, he takes them as it were by the hand, and leads them into the presence of his Father, and presents their petitions for them, on whose account they have both audience and acceptance with God: and this access is also "by one Spirit"; the "Holy Spirit", as the Ethiopic version reads; and who is necessary in access to God, as a spirit of adoption, to enable and encourage souls to go to God as a father; and as a spirit of supplication, to teach both how to pray, and for what, as they should; and as a free spirit to give them liberty to speak their minds freely, and pour out their souls to God; and as a spirit of faith to engage them to pray in faith, and with holy boldness, confidence, and importunity; and he is said to be "one", both with respect to the persons to and by whom access is had, the Father and Christ, for he is the one and the same Spirit of the Father and of the Son; and with respect to the persons who have this access, Jews and Gentiles, who as they make up one body, are actuated and directed by, and drink into one and the same Spirit: hence this access to God is of a spiritual kind; it is a drawing nigh to God with the heart, and a worshipping him in spirit; and is by faith, and may be with freedom, and should be, with reverence, and ought to be frequent; and is a peculiar privilege that belongs to the children of God; and who have great honour bestowed upon them, to have access to God at any time, as their Father, through Christ the Mediator, and under the influence, and by the direction and assistance of the Holy Spirit: this is a considerable proof of a trinity of persons in the Godhead, of their deity and distinct personality.
John Wesley
2:18 For through him, we both - Jews and gentiles. Have access - Liberty of approaching, by the guidance and aid of one Spirit to God as our Father. Christ, the Spirit, and the Father, the three - one God, stand frequently in the same order.
Robert Jamieson, A. R. Fausset and David Brown
2:18 Translate, "For it is through Him (Jn 14:6; Heb 10:19) that we have our access (Eph 3:12; Rom 5:2), both of us, in (that is, united in, that is, "by," 1Cor 12:13, Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church (Eph 2:16). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.
2:192:19: Ապա այսուհետեւ ո՛չ էք օտարք եւ պանդուխտք, այլ քաղաքակի՛ցք սրբոց, եւ ընտանի՛ք Աստուծոյ[4321]. [4321] Յոմանս պակասի. Ապա այսուհետեւ ո՛չ։
19 Ապա ուրեմն, օտար եւ պանդուխտ չէք, այլ՝ համաքաղաքացի սրբերին եւ ընտանի՝ Աստծուն,
19 Ուրեմն ա՛լ ասկէ յետոյ դուք օտար ու պանդուխտ չէք, հապա սուրբերուն քաղաքակիցները եւ Աստուծոյ ընտանիքը՝
ապա այսուհետեւ ոչ էք օտարք եւ պանդուխտք, այլ քաղաքակիցք սրբոց եւ ընտանիք Աստուծոյ:

2:19: Ապա այսուհետեւ ո՛չ էք օտարք եւ պանդուխտք, այլ քաղաքակի՛ցք սրբոց, եւ ընտանի՛ք Աստուծոյ[4321].
[4321] Յոմանս պակասի. Ապա այսուհետեւ ո՛չ։
19 Ապա ուրեմն, օտար եւ պանդուխտ չէք, այլ՝ համաքաղաքացի սրբերին եւ ընտանի՝ Աստծուն,
19 Ուրեմն ա՛լ ասկէ յետոյ դուք օտար ու պանդուխտ չէք, հապա սուրբերուն քաղաքակիցները եւ Աստուծոյ ընտանիքը՝
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Итак вы уже не чужие и не пришельцы, но сограждане святым и свои Богу,
2:19  ἄρα οὗν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,
2:19. Ἄρα (Thus) οὖν (accordingly) οὐκέτι (not-if-to-a-one) ἐστὲ (ye-be) ξένοι ( guested ) καὶ (and) πάροικοι , ( housed-beside ,"ἀλλὰ (other) ἐστὲ (ye-be) συνπολῖται (citizens-together) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) καὶ (and) οἰκεῖοι ( house-belonged ) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"
2:19. ergo iam non estis hospites et advenae sed estis cives sanctorum et domestici DeiNow therefore you are no more strangers and foreigners: but you are fellow citizens with the saints and the domestics of God,
19. So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God,
Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God:

19: Итак вы уже не чужие и не пришельцы, но сограждане святым и свои Богу,
2:19  ἄρα οὗν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι, ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ,
2:19. ergo iam non estis hospites et advenae sed estis cives sanctorum et domestici Dei
Now therefore you are no more strangers and foreigners: but you are fellow citizens with the saints and the domestics of God,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Из того, что все люди примирены с Богом, следует, что и язычники теперь не чужие, т. е. не представляются в Церкви какими-то чужестранцами, и не пришельцы (paroikoi), т. е. не лишены прав гражданства. Они стали согражданами святым, т. е. избранному иудейскому народу, и своими, т. е. близкими Богу (oikeioi = домашние), как бывают близки члены одного семейства к отцу этого семейства. - Бывши утверждены... Здесь Апостол изображает Церковь под видом строящегося дома, в котором все верующие представляют собою камни. Эти камни кладутся на фундамент, который представляют собою Апостолы и пророки (пророки, очевидно, новозаветные, потому что они поставлены после Апостолов) [Проф. Богдашевский, находя более правильным видеть здесь пророков ветхозаветных, ссылается в доказательство этого мнения на то, что "сущность не в хронологической последовательности, а во внутренней генетической связи фактов". Поставлением ветхозав. пророков после Апостолов сильнее оттеняется мысль о единстве жилища Божия, в которое призваны язычники... все имеет одну основу (ст. 173). Но нам думается, что Апостол привык уже пророков ветхоз. представлять ранее, чем Апостолов и ставить их в естественном порядке прежде, чем последних, так что трудно предположить, чтобы здесь он сделал отступление от этого естественного хронологического порядка]. Впрочем Апостолы и пророки сами, как и все христиане, утверждаются на краеугольном камне - Христе, Который поддерживает все здание Церкви (ср. Мф XXI:42; 1Пет. II:7).
Adam Clarke: Commentary on the Bible - 1831
2:19: Ye are no more strangers - In this chapter the Church of God is compared to a city, which, has a variety of privileges, rights, etc., founded on regular charters and grants. The Gentiles, having believed in Christ, are all incorporated with the believing Jews in this holy city. Formerly, when any of them came to Jerusalem, being ξενοι, strangers, they had no kind of rights whatever; nor could they, as mere heathens, settle among them. Again, if any of them, convinced of the errors of the Gentiles, acknowledged the God of Israel, but did not receive circumcision, he might dwell in the land, but he had no right to the blessings of the covenant; such might be called παροικοι, sojourners - persons who have no property in the land, and may only rent a house for the time being.
Fellow citizens with the saints - Called to the enjoyment of equal privileges with the Jews themselves, who, by profession, were a holy people; who were bound to be holy, and therefore are often called saints, or holy persons, when both their hearts and conduct were far from being right in the sight of God. But the saints spoken of here are the converted or Christianized Jews.
Of the household of God - The house of God is the temple; the temple was a type of the Christian Church; this is now become God's house; all genuine believers are considered as being οικειοι, domestics, of this house, the children and servants of God Almighty, having all equal rights, privileges, and advantages; as all, through one Spirit, by the sacred head of the family, had equal access to God, and each might receive as much grace and as much glory as his soul could possibly contain.
Albert Barnes: Notes on the Bible - 1834
2:19: Now therefore ye are no more strangers and foreigners - You are reckoned with the people of God. You are entitled to their privileges, and are not to be regarded as outcasts and aliens. The meaning is, that they belonged to the same community - the same family - as the people of God. The word rendered "strangers" - ξένοι xenoi - means "foreigners in state," as opposed to citizens. The word rendered "foreigners" - πάροικοι paroikoi - means "guests in a private family," as opposed to the members of the family. "Rosenmuller." Strangers and such as proposed to reside for a short time in Athens, were permitted to reside in the city, and to pursue their business undisturbed, but they could perform no public duty; they had no voice in the public deliberations, and they had no part in the management of the state. They could only look on as spectators, without mingling in the scenes of state, or interfering in any way in the affairs of the government.
They were bound humbly to submit to all the enactments of the citizens, and observe all the laws and usages of the republic. It was not even allowed them to transact any business in their own name, but they were bound to choose from among the citizens one to whose care they committed themselves as a patron, and whose duty it was to guard them against all injustice and wrong Potter's Greek Ant. i. 55. Proselytes, who united themselves to the Jews, were also called in the Jewish writings, "strangers." All foreigners were regarded as "strangers," and Jews only were supposed to have near access to God. But now, says the apostle, this distinction is taken away, and the believing pagan, as well as the Jew, has the right of citizenship in the New Jerusalem, and one, as well as another, is a member of the family of God. "Burder," Ros. Alt. u. neu. Morgertland, in loc. The meaning here is, that they had not come to sojourn merely as guests or foreigners, but were a part of the family itself, and entitled to all the privileges and hopes which others had.
But fellow-citizens with the saints - Belonging to the same community with the people of God.
And of the household of God - Of the same family. Entitled to the same privileges, and regarded by him as his children; see Eph 3:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: strangers: Eph 2:12
but: Eph 3:6; Gal 3:26-28, Gal 4:26-31; Phi 3:20 *Gr: Heb 12:22-24; Rev 21:12-26
household: Eph 3:15; Mat 10:25; Gal 6:10; Jo1 3:1
Geneva 1599
2:19 (14) Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
(14) The conclusion: the Gentiles are taken into the fellowship of salvation, and he describes the excellency of the Church, calling it the city and house of God.
John Gill
2:19 Now therefore ye are no more strangers..... Alluding to the name "a stranger", by which the Jews called the Gentiles; meaning that they were not now strangers to God, to the grace of God, the love of God, and communion with him, nor to the throne of his grace; nor to Christ, to his person, his work and office, to his righteousness, to his voice, and to believing in him; nor to the Holy Spirit, as an enlightener, a comforter, the spirit of adoption, and as a seal and earnest of future glory; nor to their own hearts, the corruption and deceitfulness of them; nor to the devices of Satan; nor to the covenant of grace, its blessings and promises:
and foreigners: in the commonwealth of Israel, in the church of God;
but fellow citizens with the saints: the city they belong to is either the church below, which is the city of God, of his building, and where he dwells, of which Christ is the foundation, which is strongly fortified with the walls and bulwarks of salvation, is delightfully situated by the river of divine love, and is endowed with various privileges; or heaven above, which is a city of God's preparing and building also, and where he has his residence, and which is the habitation of angels and saints; of this city in either sense saints are citizens; such who are saints by separation, who are set apart by the Father's grace, and by imputation, or through Christ's being made sanctification to them, and by the regenerating grace of the blessed Spirit; and these, as they have a right to a name and a place in the church on earth, have also their citizenship in heaven; and which they have not by birth, nor by purchase, but by the free grace of God, which gives them both a right and a meetness; and believing Gentiles are upon equal foot of grace and privilege with believing Jews:
and of the household of God: and which is sometimes called the household of faith, the church of God consisting of believers, the family in heaven and in earth named of Christ; in which family or household God is the Father, Christ is the firstborn, ministers are stewards; and here are saints of various growth and size, some fathers, some young men, some children: and to this family all believers belong, whether Gentiles or Jews; and which they come into, not by birth, nor by merit, but by adopting grace; and happy are they that belong to this city and house! they are freed from all servitude and bondage; they can never be arrested, or come into condemnation; they have liberty of access to God, and share in the fulness of grace in Christ; they are well taken care of; they are richly clothed, and have plenty of provisions; and will never be turned out, and are heirs of a never fading inheritance.
John Wesley
2:19 Therefore ye are no longer strangers, but citizens of the heavenly Jerusalem; no longer foreigners, but received into the very family of God.
Robert Jamieson, A. R. Fausset and David Brown
2:19 Now, therefore--rather, "So then" [ALFORD].
foreigners--rather, "sojourners"; opposed to "members of the household," as "strangers" is to "fellow citizens." Phil 3:19-20, "conversation," Greek, "citizenship."
but--The oldest manuscripts add, "are."
with the saints--"the commonwealth of (spiritual) Israel" (Eph 2:12).
of God--THE FATHER; as JESUS CHRIST appears in Eph 2:20, and THE SPIRIT in Eph 2:22.
2:202:20: շինեալք ՚ի վերայ հիման առաքելոց եւ մարգարէից. որոյ է գլուխ անկեանն Յիսուս Քրիստոս[4322]. [4322] Ոմանք. Որոց է. կամ՝ որ է գլուխ... Քրիստոս Յիսուս։
20 կառուցուած առաքեալների եւ մարգարէների հիմքի վրայ, որի անկիւնաքարը Քրիստոս Յիսուսն է:
20 Առաքեալներուն ու մարգարէներուն հիման վրայ շինուած, որուն անկիւնին գլուխը Յիսուս Քրիստոսն է.
շինեալք ի վերայ հիման առաքելոց եւ մարգարէից, որոյ է գլուխ անկեանն Քրիստոս Յիսուս:

2:20: շինեալք ՚ի վերայ հիման առաքելոց եւ մարգարէից. որոյ է գլուխ անկեանն Յիսուս Քրիստոս[4322].
[4322] Ոմանք. Որոց է. կամ՝ որ է գլուխ... Քրիստոս Յիսուս։
20 կառուցուած առաքեալների եւ մարգարէների հիմքի վրայ, որի անկիւնաքարը Քրիստոս Յիսուսն է:
20 Առաքեալներուն ու մարգարէներուն հիման վրայ շինուած, որուն անկիւնին գլուխը Յիսուս Քրիստոսն է.
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2:2020: быв утверждены на основании Апостолов и пророков, имея Самого Иисуса Христа краеугольным [камнем],
2:20  ἐποικοδομηθέντες ἐπὶ τῶ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ χριστοῦ ἰησοῦ,
2:20. ἐποικοδομηθέντες ( having-been-house-built-upon-unto ) ἐπὶ (upon) τῷ (unto-the-one) θεμελίῳ (unto-foundationed-belonged) τῶν (of-the-ones) ἀποστόλων (of-setees-off) καὶ (and) προφητῶν, (of-declarers-before,"ὄντος (of-being) ἀκρογωνιαίου ( of-extreme-angle-belonged ) αὐτοῦ (of-it) Χριστοῦ (of-Anointed) Ἰησοῦ, (of-an-Iesous,"
2:20. superaedificati super fundamentum apostolorum et prophetarum ipso summo angulari lapide Christo IesuBuilt upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone:
20. being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone;
And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner:

20: быв утверждены на основании Апостолов и пророков, имея Самого Иисуса Христа краеугольным [камнем],
2:20  ἐποικοδομηθέντες ἐπὶ τῶ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ χριστοῦ ἰησοῦ,
2:20. superaedificati super fundamentum apostolorum et prophetarum ipso summo angulari lapide Christo Iesu
Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: And are built upon the foundation - Following the same metaphor, comparing the Church of Christ to a city, and to the temple, the believing Ephesians are represented as parts of that building; the living stones out of which it is principally formed, Pe1 2:4, Pe1 2:5, having for foundation - the ground plan, specification, and principle on which it was builded, the doctrine taught by the prophets in the Old Testament, and the apostles in the New. Jesus Christ being that corner stone, or ακρογωνιαιος, the chief angle or foundation corner stone, the connecting medium by which both Jews and Gentiles were united in the same building. Elsewhere Jesus Christ is termed the foundation stone. Behold I lay in Zion a foundation stone, a tried stone, a precious corner stone, Isa 28:16; but the meaning is the same in all the places where these terms, foundation and corner stone, occur; for in laying the foundation of a building, a large stone is generally placed at one of the angles or corners, which serves to form a part of the two walls which meet in that angle. When, therefore, the apostle says that Jesus Christ is the chief corner stone, it means such a foundation stone as that above mentioned.
Albert Barnes: Notes on the Bible - 1834
2:20: And are built upon the foundation - The comparison of the church with a building, is common in the Scriptures: compare the notes at Co1 3:9-10. The comparison was probably taken from the temple, and as that was an edifice of great beauty, expense, and sacredness, it was natural to compare the church with it. Besides, the temple was the sacred place where God dwelt on the earth; and as the church was the place where he delighted now to abide, it became natural to speak of his church as the temple, or the residence of God; see the notes at Isa 54:11-12. That building, says Paul, was permanently founded, and was rising with great beauty of proportion, and with great majesty and splendor.
Of the apostles - The doctrines which they taught are the basis on which the church rests. It is "possible" that Paul referred here to a splendid edifice, particularly because the Ephesians were distinguished for their skill in architecture, and because the celebrated temple of Diana was among them. An allusion to a building, however, as an illustration of the church occurs several times in his other epistles, and was an allusion which would be everywhere understood.
And prophets - The prophets of the Old Testament, using the word, probably, to denote the Old Testament in general. That is, the doctrines of divine Revelation, whether communicated by prophets or apostles, were laid at the foundation of the Christian church. It was not rounded on philosophy, or tradition, or on human laws, or on a venerable antiquity, but on the great truths which God had Rev_ealed. Paul does not say that it was founded on "Peter," as the papists do, but on the prophets and apostles in general. If Peter had been the "vicegerent of Christ," and the head of the church, it is incredible that his brother Paul should not have given him some honorable notice in this place. Why did he not allude to so important a fact? Would one who believed it have omitted it? Would a papist now omit it? Learn here:
(1) That no reliance is to be placed on philosophy as a basis of religious doctrine.
(2) that the traditions of people have no authority in the church, and constitute no part of the foundation.
(3) that nothing is to be regarded as a fundamental part of the Christian system, or as binding on the conscience, which cannot be found in the "prophets and apostles;" that is, as it means here, in the Holy Scriptures. No decrees of councils; no ordinances of synods; no "standard" of doctrines; no creed or confession, is to be urged as authority in forming the opinions of people. They may be valuable for some purposes, but not for this; they may be referred to as interesting parts of history, but not to form the faith of Christians; they may be used in the church to express its belief, but not to form it. What is based on the authority of apostles and prophets is true, and always true, and only true; what may be found elsewhere, may be valuable and true, or not, but, at any rate, is not to be used to control the faith of people.
Jesus Christ himself being the chief cornerstone - see the note at Isa 28:16; Rom 9:33, note. The cornerstone is the most important in the building.
(1) because the edifice rests mainly on the cornerstones. If they are small, and unstable, and settle down, the whole building is insecure; and hence care is taken to place a large stone firmly at each corner of an edifice.
(2) because it occupies a conspicuous and honorable place. If documents or valuable articles are deposited at the foundation of a building it is within the cornerstone. The Lord Jesus is called the "cornerstone," because the whole edifice rests on him, or he occupies a place relatively as important as the cornerstone of an edifice. Were it not for him, the edifice could not be sustained for a moment. Neither prophets nor apostles alone could sustain it; see the notes at Co1 3:11; compare Pe1 2:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: built: Eph 4:12; Pe1 2:4, Pe1 2:5
the foundation: Eph 4:11-13; Isa 28:16; Mat 16:18; Co1 3:9-11, Co1 12:28; Gal 2:9; Rev 21:14
Jesus: Psa 118:22; Isa 28:16; Mat 21:42; Mar 12:10, Mar 12:11; Luk 20:17, Luk 20:18; Act 4:11, Act 4:12; Pe1 2:7, Pe1 2:8
Geneva 1599
2:20 (15) And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the (r) chief corner [stone];
(15) The Lord committed the doctrine of salvation, first to the prophets, and then to the apostles, the end of which, and matter as it were and substance, is Christ. Therefore that is indeed the true and universal Church which is built upon Christ by the prophets and apostles, as a spiritual temple consecrated to God.
(r) That is the corner stone of the building, for the foundations are as it were corner stone of the building.
John Gill
2:20 And are built upon the foundation of the apostles and prophets,.... The prophets of the Old Testament, and the apostles of the New, who agree in laying ministerially the one and only foundation, Jesus Christ; for not the persons of the apostles and prophets, nor their doctrines merely, are here meant; but Christ who is contained in them, and who is the foundation on which the church, and all true believers are built: he is the foundation of the covenant of grace, of all the blessings and promises of it, of faith and hope, of peace, joy, and comfort, of salvation and eternal happiness; on this foundation the saints are built by Father, Son, and Spirit, as the efficient causes, and by the ministers of the Gospel as instruments: these lie in the same common quarry with the rest of mankind, and are singled out from thence by efficacious grace; they are broken and hewn by the word and ministers of it, as means; and are ministerially laid on Christ the foundation, and are built up thereon in faith and holiness; yea, private Christians are useful this way to build up one another:
Jesus Christ himself being the chief corner stone; which cements and knits together angels and men, Jews and Gentiles, Old and New Testament saints, saints above, and saints below, saints on earth, in all ages and places, and of every denomination; and which is the beauty and glory, as well as the strength of the building, which keeps all together; and Christ is the chief, the headstone of the corner, and who is superior to angels and men. This phrase is used by the Jews to denote excellency in a person; so a wise scholar is called , "a cornerstone"; (i) see Ps 118:22. It may be rendered, "the chief cornering-stone"; it being such an one that is a foundation stone, as well as a cornerstone; and reached unto, and lay at the bottom of, and supported the four corners of the building; for the foundation and corner stone in this spiritual building, is one and the same stone, Christ: it is said of the temple of Latona, at Buto, in Egypt, that it was made, "of one stone", as Herodotus (k) an eyewitness of it, attests.
(i) Abot R. Nathan, c. 28. (k) Euterpe, c. 155.
John Wesley
2:20 And are built upon the foundation of the apostles and prophets - As the foundation sustains the building, so the word of God, declared by the apostles and prophets, sustains the faith of all believers. God laid the foundation by them; but Christ himself is the chief corner - stone of the foundation. Elsewhere he is termed the foundation itself, 1Cor 3:11.
Robert Jamieson, A. R. Fausset and David Brown
2:20 Translate as Greek, "Built up upon," &c. (participle; having been built up upon; omit, therefore, "and are"). Compare 1Cor 3:11-12. The same image in Eph 3:18, recurs in his address to the Ephesian elders (Acts 20:32), and in his Epistle to Timothy at Ephesus (Ti1 3:15; Ti2 2:19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The image of a building is appropriate also to the Jew-Christians; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of paganism.
foundation of the apostles, &c.--that is, upon their ministry and living example (compare Mt 16:18). Christ Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and His fellow workers, they, too, in a secondary sense, are called "foundations" (Rev_ 21:14). The "prophets" are joined with them closely; for the expression is here not "foundations of the apostles and the prophets," but "foundations of the apostles and prophets." For the doctrine of both was essentially one (1Pet 1:10-11; Rev_ 19:10). The apostles take the precedency (Lk 10:24). Thus he appropriately shows regard to the claims of the Jews and Gentiles: "the prophets" representing the old Jewish dispensation, "the apostles" the new. The "prophets" of the new also are included. BENGEL and ALFORD refer the meaning solely to these (Eph 3:5; Eph 4:11). These passages imply, I think, that the New Testament prophets are not excluded; but the apostle's plain reference to Ps 118:22, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is called a "prophet" in Acts 2:30. Compare also Is 28:16; another prophet present to the mind of Paul, which prophecy leans on the earlier one of Jacob (Gen 49:24). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation of her New Testament apostles and Old Testament prophets. Paul continually identifies his teaching with that of Israel's old prophets (Acts 26:22; Acts 28:23). The costly foundation-stones of the temple (3Kings 5:17) typified the same truth (compare Jer 51:26). The same stone is at once the corner-stone and the foundation-stone on which the whole building rests. Paul supposes a stone or rock so large and so fashioned as to be both at once; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in it, and being united in it as the corner-stone [ZANCHIUS]. As the corner-stone, it is conspicuous, as was Christ (1Pet 2:6), and coming in men's way may be stumbled over, as the Jews did at Christ (Mt 21:42; 1Pet 2:7).
2:212:21: յորում ամենայն շինուածն յօդեա՛լ եւ պատշաճեալ աճէ ՚ի տաճա՛ր սուրբ Տերամբ.
21 Նրա վրայ ներդաշնակութեամբ հաստատուած ամբողջ կառոյցը Տիրոջով վերաճում է մի սուրբ տաճարի,
21 Որով բոլոր շէնքը մէկտեղ յարմարութեամբ կազմուած՝ կ’աճի սուրբ տաճար մը կ’ըլլայ Տէրոջմով.
յորում ամենայն շինուածն յօդեալ եւ պատշաճեալ` աճէ ի տաճար սուրբ Տերամբ:

2:21: յորում ամենայն շինուածն յօդեա՛լ եւ պատշաճեալ աճէ ՚ի տաճա՛ր սուրբ Տերամբ.
21 Նրա վրայ ներդաշնակութեամբ հաստատուած ամբողջ կառոյցը Տիրոջով վերաճում է մի սուրբ տաճարի,
21 Որով բոլոր շէնքը մէկտեղ յարմարութեամբ կազմուած՝ կ’աճի սուրբ տաճար մը կ’ըլլայ Տէրոջմով.
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2:2121: на котором все здание, слагаясь стройно, возрастает в святый храм в Господе,
2:21  ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,
2:21. ἐν (in) ᾧ (unto-which) πᾶσα (all) οἰκοδομὴ (a-house-building) συναρμολογουμένη (being-lifting-along-of-fortheed-together-unto) αὔξει (it-procureth) εἰς (into) ναὸν (to-a-temple) ἅγιον (to-hallow-belonged) ἐν (in) κυρίῳ, (unto-Authority-belonged,"
2:21. in quo omnis aedificatio constructa crescit in templum sanctum in DominoIn whom all the building, being framed together, groweth up into an holy temple in the Lord.
21. in whom each several building, fitly framed together, groweth into a holy temple in the Lord;
In whom all the building fitly framed together groweth unto an holy temple in the Lord:

21: на котором все здание, слагаясь стройно, возрастает в святый храм в Господе,
2:21  ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,
2:21. in quo omnis aedificatio constructa crescit in templum sanctum in Domino
In whom all the building, being framed together, groweth up into an holy temple in the Lord.
21. in whom each several building, fitly framed together, groweth into a holy temple in the Lord;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Благодаря тому, что у Церкви есть такое надежное основание как краеугольный камень - Христос, все здание или, как правильнее, все строение (pasa oikodomh) идет вполне успешно: во Христе все слагается вполне гармонично, всему отводится надлежащее место. В конце концов Церковь, постоянно возрастая, должна стать истинным храмом, который в Господе, т. е. во Христе станет святым (в настоящее время в Церкви есть еще и грешники). Под возрастанием Церкви можно разуметь и увеличение числа членов Церкви, и духовное их усовершенствование. - На котором - т. е. на краеугольном камне. - И вы устрояетесь - точнее: соустрояетесь (sunoikodomeisqe), т. е. вместе со многими другими церквами христиане ефесские становятся жилищем Божиим, благодаря действию в них Святого Духа.
Adam Clarke: Commentary on the Bible - 1831
2:21: In whom - By which foundation corner stone, Christ Jesus, all the building, composed of converted Jews and Gentiles, fitly framed together, συναρμολογουμενη, properly jointed and connected together, groweth unto a holy temple - is continually increasing, as new converts from Judaism or heathenism flock into it. It is not a finished building, but will continue to increase, and be more and more perfect, till the day of judgment.
Albert Barnes: Notes on the Bible - 1834
2:21: In whom - That is, "by" whom, or "upon" whom. It was in connection with him, or by being reared on him as a foundation.
All the building - The whole church of Christ.
Fitly framed together - The word used here means "to joint together," as a carpenter does the frame-work of a building. The materials are accurately and carefully united by mortises and tenons. so that the building shall be firm. Different materials may be used, and different kinds of timber may be employed, but one part shall be worked into another, so as to constitute a durable and beautiful edifice. So in the church. The different materials of the Jews and Gentiles; the people of various nations, though heretofore separated and discordant, become now united, and form an harmonious society. They believe the same doctrines; worship the same God; practice the same holiness; and look forward to the same heaven.
Groweth unto an holy temple in the Lord - see the Co1 3:17 note; Co2 6:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: all: Eph 4:13-16; Ezek. 40:1-42:20; Co1 3:9; Heb 3:3, Heb 3:4
fitly: exo 26:1-37; Kg1 6:7
an: Psa 93:5; Eze 42:12; Co1 3:17; Co2 6:16
Geneva 1599
2:21 In whom all the building (s) fitly framed together groweth unto an holy temple in the Lord:
(s) So that God is the workman not only of the foundation, but also of the whole building.
John Gill
2:21 In whom all the building fitly framed together,.... This building is to be understood of all the saints, and people of God; of the whole universal church, which is God's building; and is a building of a spiritual nature, and will abide for ever: and this is fitly framed together; it consists of various parts, as a building does; some saints are comparable to beams, some to rafters, others to pillars, &c. and these are joined and united to one another, and are set in an exact symmetry and proportion, and in a proper subserviency to each other; and so as to make for the good, the strength, and beauty of the whole. And it all centres in Christ; he has a great concern in this building; he is the master builder, and the foundation and cornerstone; and it being knit together in him,
groweth unto an holy temple in the Lord: it grows by an accession of new stones, or of souls called by grace, and added to it; for this building is not yet openly and visibly completed, as it will be; in order to which the ministry of the word, and administration of ordinances are continued; and this will be in the latter day, when the number of God's elect, among Jews and Gentiles, shall be gathered in: and this growth may be understood also of an increase of those, who are openly laid in the building; of their spiritual growth into their head, Christ; and of an, increase of grace in them; which the word and ordinances are means of, under a divine blessing: and this building grows unto an "holy temple", the Gospel church state, called a "temple", in allusion to the temple at Jerusalem; whose materials were stones made ready and hewn, before they were brought thither; and whose magnificence, beauty, and glory, were very great; and it was the place of public worship, and of the divine abode, and was a very significant emblem of the church of God; see 2Cor 6:16, which is an "holy" one, set apart for holy uses, and internally sanctified by the Spirit of God; and which is discovered by external holiness of life, and conversation in the members of it: and this is said to be "in the Lord"; which phrase may refer to the word "groweth", and denotes that growth and increase, both of persons and grace, the church has in, and from the Lord Jesus Christ; or to the word "holy", and intimates, that the holiness of the church, and every member of it, is also in and from the Lord; or to the word "temple", which is built for him to dwell in.
John Wesley
2:21 On whom all the building fitly framed together - The whole fabric of the universal church rises up like a great pile of living materials. Into an holy temple in the Lord - Dedicated to Christ, and inhabited by him, in which he displays his presence, and is worshipped and glorified. What is the temple of Diana of the Ephesians, whom ye formerly worshipped, to this?
Robert Jamieson, A. R. Fausset and David Brown
2:21 In whom--as holding together the whole.
fitly framed--so as exactly to fit together.
groweth--"is growing" continually. Here an additional thought is added to the image; the Church has the growth of a living organism, not the mere increase of a building. Compare 1Pet 2:5; "lively stones . . . built up a spiritual house." Compare Eph 4:16; Zech 6:12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are joined.
holy--as being the "habitation of God" (Eph 2:22). So "in the Lord" (Christ) answers to "through the Spirit" (Eph 2:22; compare Eph 3:16-17). "Christ is the inclusive Head of all the building, the element in which it has its being and now its growth" [ALFORD].
2:222:22: յորում եւ դո՛ւք ընդ նմին շինիք ՚ի բնակութիւն Աստուծոյ Հոգւով[4323]։ վջ [4323] Ոմանք. Ընդ նմա շինիք... Աստուծոյ Հոգւոյն։
22 որի մէջ դուք էլ նրա հետ կառուցւում էք որպէս բնակարան Աստծու՝ Սուրբ Հոգու միջոցով:
22 Որով դուք ալ մէկտեղ կը շինուիք՝ Աստուծոյ բնակարան ըլլալու Սուրբ Հոգիով։
յորում եւ դուք ընդ նմին շինիք ի բնակութիւն Աստուծոյ Հոգւով:

2:22: յորում եւ դո՛ւք ընդ նմին շինիք ՚ի բնակութիւն Աստուծոյ Հոգւով[4323]։ վջ
[4323] Ոմանք. Ընդ նմա շինիք... Աստուծոյ Հոգւոյն։
22 որի մէջ դուք էլ նրա հետ կառուցւում էք որպէս բնակարան Աստծու՝ Սուրբ Հոգու միջոցով:
22 Որով դուք ալ մէկտեղ կը շինուիք՝ Աստուծոյ բնակարան ըլլալու Սուրբ Հոգիով։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: на котором и вы устрояетесь в жилище Божие Духом.
2:22  ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
2:22. ἐν (in) ᾧ (unto-which) καὶ (and) ὑμεῖς (ye) συνοικοδομεῖσθε (ye-be-house-built-together-unto) εἰς (into) κατοικητήριον (to-a-houser-downlet) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) πνεύματι. (unto-a-currenting-to)
2:22. in quo et vos coaedificamini in habitaculum Dei in SpirituIn whom you also are built together into an habitation of God in the Spirit.
22. in whom ye also are builded together for a habitation of God in the Spirit.
In whom ye also are builded together for an habitation of God through the Spirit:

22: на котором и вы устрояетесь в жилище Божие Духом.
2:22  ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.
2:22. in quo et vos coaedificamini in habitaculum Dei in Spiritu
In whom you also are built together into an habitation of God in the Spirit.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:22: In whom ye also are builded - The apostle now applies the metaphor to the purpose for which he produced it, retaining however some of the figurative expressions. As the stones in a temple are all properly placed so as to form a complete house, and be a habitation for the Deity that is worshipped there, so ye are all, both believing Jews and Gentiles, prepared by the doctrine of the prophets and apostles, under the influence of the Spirit of Christ, to become a habitation of God, a Church in which God shall be worthily worshipped, and in which he can continually dwell.
1. Many suppose that the apostle in the preceding chapter alludes to the splendor of the temple of Diana at Ephesus, which was reputed one of the wonders of the world. But to me this opinion does not seem sufficiently founded. I believe he has the Jewish temple continually in view; for that temple, above all in the universe, could alone be said to be a habitation of God. Both in the tabernacle and temple God dwelt between the cherubim; there was the symbol of his presence, and there was the worship performed which himself had prescribed. After the model of this was the spiritual temple, the Christian Church, constructed; and God was to dwell in the one, as he had dwelt in the other. This simile, drawn from the temple at Jerusalem, was alone worthy of the apostle's design; to have alluded to the temple of Diana would have disgraced his subject. And as many at Ephesus were Jews, and well acquainted with the temple at Jerusalem, they would both feel and venerate the apostle's simile, and be led to look for the indwelling of God; that which distinguished the Jewish temple from all others on the face of the earth.
2. The Church of God is very properly said to be a most noble and wonderful work, and truly worthy of God himself.
There is nothing, says one, so august as this Church, seeing it is the temple of God.
Nothing so worthy of reverence, seeing God dwells in it.
Nothing so ancient, since the patriarchs and prophets labored in building it.
Nothing so solid, since Jesus Christ is the foundation of it.
Nothing more closely united and indivisible, since he is the corner stone.
Nothing so lofty, since it reaches as high as heaven, and to the bosom of God himself.
Nothing so regular and well proportioned, since the Holy Spirit is the architect.
Nothing more beautiful, or adorned with greater variety, since it consists of Jews and Gentiles, of every age, country, sex, and condition: the mightiest potentates, the most renowned lawgivers, the most profound philosophers, the most eminent scholars, besides all those of whom the world was not worthy, have formed a part of this building.
Nothing more spacious, since it is spread over the whole earth, and takes in all who have washed their robes, and made them white in the blood of the Lamb.
Nothing so inviolable, since it is consecrated to Jehovah.
Nothing so Divine, since it is a living building, animated and inhabited by the Holy Ghost.
Nothing so beneficent, seeing it gives shelter to the poor, the wretched, and distressed, of every nation, and kindred, and tongue.
It is the place in which God does his marvelous works; the theater of his justice, mercy, goodness, and truth; where he is to be sought, where he is to be found, and in which alone he is to he retained.
As we have one only God, and one only Savior and Mediator between God and man, and one only inspiring Spirit; so there is but one Church, in which this ineffable Jehovah performs his work of salvation. That Church, however scattered and divided throughout the world, is but one building, founded on the Old and New Testaments; having but one sacrifice, the Lord Jesus, the Lamb of God that takes away the sin of the world.
3. Of this glorious Church every Christian soul is an epitome; for as God dwells in the Church at large, so he dwells in every believer in particular: each is a habitation of God through the Spirit. In vain are all pretensions among sects and parties to the privileges of the Church of Christ, if they have not the doctrine and life of Christ. Traditions and legends are not apostolic doctrines, and showy ceremonies are not the life of God in the soul of man.
4. Religion has no need of human ornaments or trappings; it shines by its own light, and is refulgent with its own glory. Where it is not in life and power, men have endeavored to produce a specious image, dressed and ornamented with their own hands. Into this God never breathed, therefore it can do no good to man, and only imposes on the ignorant and credulous by a vain show of lifeless pomp and splendor. This phantom, called true religion and the Church by its votaries, is in heaven denominated vain superstition; the speechless symbol of departed piety.
Albert Barnes: Notes on the Bible - 1834
2:22: In whom - In Christ, or on Christ, as the solid and precious foundation.
Ye also are builded together - You are built into that, or constitute a part of it. You are not merely "added" to it, but you constitute a part of the building.
For an habitation of God - For the indwelling, or the dwelling-place, of God. Formerly he dwelt in the temple. Now he dwells in the church, and in the hearts of his people; see the notes at Co2 6:16.
Remarks On Ephesians 2
1. We were by nature dead in sin; Eph 2:1. We had no spiritual life. We were insensible to the calls of God, to the beauty of religion, to the claims of the Creator. We were like corpses in the tomb in reference to the frivolous and busy and happy world around them. There we should have remained, had not the grace of God given us life, just as the dead will remain in their graves foRev_er, unless God shall raise them up. How humble should we be at the remembrance of this fact! how grateful that God bas not left us to sleep that sleep of death foRev_er!
2. Parents should feel deep solicitude for their children; Eph 2:3. They, in common with all others, are "children of wrath." They have a nature prone to evil; and that nature will develope itself in evil for ever, unless it is changed - just as the young thornbush will be a thorn-bush, and will put forth thorns and not roses; and the Bohon Upas will be a Bohon Upas, and not an olive or an orange; and as the lion will be a lion, and the panther a panther, and not a lamb, a kid, or a gazelle. They will act out their nature, unless they are changed: and they will not be changed, but by the grace of God. I do not mean that their nature is in every sense like that of the lion or the asp; but I mean that they will be as certainly "wicked," if unrenewed, as the lion will be ferocious, and the asp poisonous. And if so, what deep anxiety should parents feel for the salvation of their children! How solicitous should they be that, by the grace of God. the evil propensities of their nature may be eradicated, and that they become the adopted children of God!
3. The salvation of sinners involves all the exercise of power that is put forth in the resurrection of the dead; Eph 2:5. It is not a work to be performed by man; it is not a work of angelic might. None can impart spiritual life to the soul but he who gave it life at first. On that great Source of life we are dependent for our resurrection from spiritual death; and to God we must look for the grace by which we are to live. It is true that though we are by nature "dead in sins," we are not in all respects like the dead. Let not this doctrine be abused to make us secure in sin, or to pRev_ent effort. The dead in the grave are dead in all respects. We by nature are dead only in sin. We are active in other things; and indeed the powers of man are not less active than they would be if he were holy. But it is a tremendous activity for evil, and for evil only. The dead in their graves hear nothing, see nothing, and feel nothing.
Sinners hear, and see, and feel; but they hear not God, and they see not his glory, anymore than if they were dead. To the dead in the grave, no command could with propriety be addressed; on them, no entreaty could be urged to rise to life. But the sinner may be commanded and entreated; for he has power, though it is misdirected; and what is needful is, that he should put forth his power in a proper manner. While, therefore, we admit, with deep humiliation, that we, our children, and friends, are by nature dead in sin, let us not abuse this doctrine as though we could be required to do nothing. It is with us willful death. It is death because we do not choose to live. It is a voluntary closing our eyes, and stopping our ears, as if we were dead; and it is a voluntary remaining in this state, when we have all the requisite power to put forth the energies of life. Let a sinner be as active in the service of God as he is in the service of the devil and the world, and he would be an eminent Christian. Indeed, all that is required is, that the misdirected and abused energy of this world should be employed in the service of the Creator. Then all would be well.
(See the supplementary notes, Rom 8:7; Gal 5:17, note. Whenever it is said the sinner has power, the kind of power should be defined. Certainly he has not moral power. This, indeed, the author allows, but for want of distinct definition of what he understands by "power," both here and elsewhere, the reader is apt to misapprehend him.)
4. Let us remember our former course of life; Eph 2:11-12. Nothing is more profitable for a Christian than to sit down and reflect on his former life - on his childhood, with its numerous follies and vanities; on his youth, with its errors, and passions, and sins: and on the ingratitude and faults of riper years. Had God left us in that state, what would be now our condition? Had he cut us off, where had been our abode? Should he now treat us as we deserve, what would be our doom? When the Christian is in danger of becoming proud and self-confident, let him remember what he was. Let him take some period of his life - some year, some month, or even some one day - and think it all over, and he will find enough to humble him. These are the uses which should be made of the past:
(1) It should make us humble. If a man had before his mind a vivid sense of all the past in his own life, he would never be lifted up with pride.
(2) it should make us grateful. God cut off the companions of my childhood - why did he spare me? He cut down many of the associates of my youth in their sins - why did he preserve me? He has suffered many to live on in their sins, and they are in the "broad road" - why am I not with them, treading the path to death and hell?
(3) the recollection of the past should lead us to devote ourselves to God. Professing Christian, "remember" how much of thy life is gone to waste. "Remember" thy days of folly and vanity. "Remember" the injury thou hast done by an evil example. "Remember" how many have been corrupted by thy conversation; perverted by thy opinions; led into sin by thy example; perhaps ruined in body and soul foRev_er by the errors and follies of thy past life. And then remember how much thou dost owe to God, and how solemnly thou art bound to endeavor to repair the evils of thy life, and to save "at least as many as" thou hast ruined.
5. Sinners are by nature without any well-founded hope of salvation; Eph 2:12, They are living without Christ, having no belief in him, and no hope of salvation through him. They are "aliens" from all the privileges of the friends of God. They have no "hope." They have no wellfounded expectation of happiness beyond the grave. They have a dim and shadowy expectation that "possibly" they may be happy; but it is founded on no evidence of the divine favor, and no promise of God. "They could not tell on what it is founded, if they were asked;" and what is such a hope worth? These false and delusive hopes do not sustain the soul in trial; they flee away in death. And what a description is this! In a world like this, to be without hope! Subject to trial; exposed to death; and yet destitute of any well-founded prospect of happiness beyond the tomb! They are "without God" also. They worship no God: they confide in none.
They have no altar in their families; no place of secret prayer. They form their plans with no reference to the will of God; they desire not to please him. There are multitudes who are living just as if there were no God. Their plans, their lives, their conversation, would not be different if they had the assurance that there was no God. All that they have ever asked of God, or that they would now ask of him, is, "that he would let them alone." There are multitudes whose plans would be in no respect different, if it were announced to them that there was no God in heaven. The only effect might be to produce a more hearty merriment, and a deeper plunge into sin. What a world! How strange that in God's own world it should thus be! How sad the view of a world of atheists - a race that is endeavoring to feel that the universe is without a Father and a God! How wicked the plans which can be accomplished only by laboring to forget that there is a God; and how melancholy that state of the soul in which happiness can be found only in proportion as it believes that the universe is without a Creator, and moves on without the superintending care of a God!
6. The gospel produces peace; Eph 2:14-17.
(1) it produces peace in the heart of the individual, reconciling him to God.
(2) it produces peace and harmony between different ranks and classes and complexions of people, causing them to love each other, and removing their alienations and antipathies. The best way of producing friendship between nations and tribes of people; between those of different complexions, pursuits, and laws, is, to preach to them the gospel. The best way to produce harmony between the oppressor and the oppressed, is to preach to both of them the gospel of peace, and make them feel that they have a common Saviour.
(3) it is suited to produce peace among the nations. Let it spread, and wars will cease; right and justice will universally pRev_ail, and harmony and concord will spread over the world; see the notes at Isa 2:4.
7. Let us rejoice in the privileges which we now have as Christians. We have access to the Father; Eph 2:18. None are so poor, so ignorant, so down-trodden that they may not come to God. In all times of affliction, poverty, and oppression, we may approach the father of mercies. Chains may bind the body, but no chain can fetter the soul in its contact with God. We may be thrown into a dungeon, but communion with God may be maintained there. We may be cast out and despised by people, but we may come at once unto God, and he will not cast us away. Further. We are not now strangers and foreigners. We belong to the family of God. We are fellow-citizens with the saints; Eph 2:19. We are participants of the hope of the redeemed, and we share their honors and their joys. It is right that true Christians should rejoice, and their joy is of such a character that no man can take it from them.
8. Let us make our appeal on all doctrines and duties to the Bible - to the prophets and the apostles; Eph 2:20. On them and their doctrine we can build. On them the church is reared. It is not on the opinion of philosophers and lawgivers; not on creeds, symbols, traditions, and the decisions of councils; it is on the authority of the inspired book of God. The church is in its most healthy state when it appeals for its doctrines most directly to the Bible. Individual Christians grow most in grace when they appeal most to this "book of books." The church is in great danger of error when it goes off from this pure "standard" and makes its appeal to other standards - to creeds and symbols of doctrine. "The Bible is the religion of Protestants;" and the church will be kept pure from error, and will advance in holiness, just as this is made the great principle which shall always govern and control it. If a doctrine is not found in the "apostles and prophets" - in some part of the Bible, it is not to be imposed on the conscience. It may, or may not be true; it may, or may not be suited to edify a people; but it is not to be an article of faith, or imposed on the consciences of men.
9. Let us evince always special regard for the Lord Jesus; Eph 2:20. He is the precious cornerstone on which the whole spiritual temple is reared. On him the church rests. How important, then, that the church should have correct views of the Redeemer! How important that the true doctrine respecting his divine nature; his atonement; his incarnation; his resurrection, should be maintained. It is not a matter of indifference whether he be God or man; whether he died as an atoning sacrifice or as a martyr; whether he be the equal of God, or whether he be an archangel. Everything depends on the view which is held of that Redeemer - and as people entertain different opinions about him, they go off into different systems as wide from each other as the poles: Everything in the welfare of the church, and in the individual peace of its members, depends on proper views of the Lord Jesus.
10. The church is designed as the place of the special residence of the Holy Spirit on earth; Eph 2:21-22. It is the beautiful temple where be dwells; the edifice which is reared for his abode. How truly should that church be; how pure should be each Christian to be an appropriate habitation for such a guest! Holy should be the heart where that Spirit dwells. With what anxious care should we cherish the presence of such a guest; with what solicitude should we guard our conduct that we may not grieve him away! How anxious we are so to live that we may not grieve away our friends from our dwellings! Should an illustrious guest become an inmate in our abode, how anxious should we be to do all that we can to please him, and to retain him with us! flow much more anxious should we be to secure the indwelling of the eternal Spirit! How desirous that be should make our hearts and the church his constant abode!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: an: Joh 14:17-23, Joh 17:21-23; Rom 8:9-11; Co1 3:16, Co1 6:19; Pe1 2:4, Pe1 2:5; Jo1 3:24, Jo1 4:13, Jo1 4:16
John Gill
2:22 In whom you also are builded together,.... As the church universal, so every particular church is a building that is compact together, in and upon Christ, as the church at Ephesus was: God is the builder of it; Christ is the foundation; true believers are the proper materials; the door, or entrance into it, is Christ, and faith in him; the ministers of the Gospel are pillars in it; the ordinances are its windows; its furniture is of various sorts, there are vessels of small, and of great quantity; and its provisions are large and entertaining. A church is a building compact together; it consists of many parts; and these are joined together, by agreement, and are knit and cemented in love; and being thus joined together, they are designed for social worship, and their great concern should be to edify one another. The phrase, "in whom", may either refer to the holy temple before spoken of, the church universal, of which a particular church is a part; or to Christ, who is the master builder, by whom they are built together, and the foundation on whom they are built, and the cornerstone in whom they meet and are united. And the end of their being thus built together is, for an habitation of God through the Spirit; which may be understood of God the Father, since he is distinguished from Christ, in whom, and from the Holy Spirit, through whom, they are built for this purpose, though not to the exclusion of either of them; for a particular church is an habitation of Father, Son, and Spirit: and it being the habitation of God, shows his great grace and condescension, and the great value and regard he has for it; and this makes it a desirable, delightful, and pleasant habitation to the saints; and hence it is a safe and a quiet one, and they are happy that dwell in it; and hither should souls come for the enjoyment of the divine presence: and whereas it is said to be such through the Spirit; hence it appears, that the Spirit is concerned with the other two persons in the building of it; and that hereby it becomes a spiritual house; and is, through his grace, a fit habitation for the holy God to dwell in; and that God dwells in his churches by his Spirit.
Robert Jamieson, A. R. Fausset and David Brown
2:22 are builded together--Translate, "are being builded together."
through--Greek, "in the Spirit." God, by His Spirit in believers, has them for His habitation (1Cor 3:16-17; 1Cor 6:19; 2Cor 6:16).