Ephesians Chapter 2
Ephesians Chapter 2
God’s Way of Reconciliation
A. The Need for Reconciliation (Ephesians 2:1–3)
1. Christians are Alive from the Dead
Ephesians 2:1
“And you He made alive, who were dead in trespasses and sins,” (NKJV)
a. “And you He made alive”
The words He made alive are in italics in many Bibles, indicating they are not in the original Greek but are implied by the context. Paul is writing to believers who were formerly spiritually dead, but are now alive because of God's supernatural intervention. This ties directly to the resurrection power of Jesus mentioned in Ephesians 1:19–20. Just as Christ was raised from the dead, so too believers have been spiritually resurrected.
b. “Who were dead in trespasses and sins”
This is the believer’s past state. "Dead" here refers to spiritual death, not physical. Spiritual death is separation from God—the absence of divine life within the soul.
Definition of spiritual death: Not inactivity, but alienation from the life of God. People may be physically alive, emotionally expressive, and intellectually active, but devoid of the Spirit of God.
As Charles Spurgeon wrote, “Not in a moral sense, nor a mental sense, but in a spiritual sense, poor humanity is dead...”
c. Theological Clarification
The phrase “dead in trespasses and sins” has fueled debates on whether an unregenerate person can respond to God. While man is spiritually dead, he still retains a moral responsibility and capacity to respond to the call of the gospel.
God, in His grace, initiates and enables faith (see John 6:44), but He holds man accountable to respond.
Spiritual deadness does not mean total incapacity; it means total inability apart from divine aid.
d. The Multidimensional State of the Lost
The Bible doesn’t limit the unsaved condition to one metaphor:
Blind – “But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded…” (2 Corinthians 4:3–4, NKJV)
A slave to sin – “But God be thanked that though you were slaves of sin, yet you obeyed from the heart…” (Romans 6:17, NKJV)
Lover of darkness – “And this is the condemnation, that the light has come into the world, and men loved darkness rather than light…” (John 3:19, NKJV)
Sick – “Those who are well have no need of a physician, but those who are sick.” (Mark 2:17, NKJV)
Lost – “For the Son of Man has come to seek and to save that which was lost.” (Luke 19:10, NKJV)
Alien and foreigner – “…at that time you were without Christ, being aliens… strangers from the covenants of promise…” (Ephesians 2:12, NKJV)
Children of wrath – “…and were by nature children of wrath, just as the others.” (Ephesians 2:3, NKJV)
Under the power of darkness – “He has delivered us from the power of darkness…” (Colossians 1:13, NKJV)
These terms reinforce that sin is not only guilt but also bondage, disease, and exile. The sinner is culpable, corrupt, and condemned—but also redeemable.
e. “Trespasses and sins”
Two different Greek words are used:
Trespasses (paraptōma) – means to deviate from the path, a deliberate transgression.
Sins (hamartia) – means to miss the mark, the failure to live up to God's standards.
Together, they describe humanity as both rebellious (active) and fallen (passive).
“Trespasses speak of man as a rebel; sins speak of man as a failure. Before God we are both.” – John Stott
2. The Life of Death
Ephesians 2:2–3
“…in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience,
among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.” (NKJV)
a. “In which you once walked…”
To walk refers to a lifestyle. Prior to salvation, we walked in spiritual death. This was not a stumble, but a pattern of life shaped by:
The course of this world – its values, morals, and rebellion.
The prince of the power of the air – a reference to Satan. His dominion is real, though not absolute.
b. “According to the prince of the power of the air”
Satan is called a prince—not a king—indicating limited but real authority over this world system. The “air” implies the unseen realm of influence—ideologies, temptations, spiritual attacks.
See also Ephesians 6:12 – “For we do not wrestle against flesh and blood, but against principalities, against powers…”
c. “Sons of disobedience”
Those who habitually disobey God’s Word are under Satan’s influence, whether consciously or not.
“He who sins is of the devil, for the devil has sinned from the beginning.” (1 John 3:8, NKJV)
d. “Among whom also we all once conducted ourselves…”
Paul includes himself and his readers. No one is born righteous. Even moral people were once under this same judgment.
“For all have sinned and fall short of the glory of God.” (Romans 3:23, NKJV)
e. “Lusts of the flesh… desires of the flesh and of the mind…”
Sin operates in both the body (flesh) and the intellect (mind). The “flesh” refers to fallen human nature, not just physical cravings. This includes pride, malice, envy, and more.
f. “By nature children of wrath”
“By nature” shows that humanity’s fallenness is inherited, not just learned. We are born spiritually estranged from God, deserving His wrath—not merely because of actions, but because of who we are in Adam.
“Behold, I was brought forth in iniquity, and in sin my mother conceived me.” (Psalm 51:5, NKJV)
g. Clarifying the Doctrine
It is essential to understand that "wrath" here refers to God's righteous, settled opposition against sin—not uncontrollable rage. This stands in contrast to His mercy, which is revealed in the next verses.
B. The Process of Personal Reconciliation to God
(Ephesians 2:4–7)
1. God’s Motive in Reconciliation
Ephesians 2:4
“But God, who is rich in mercy, because of His great love with which He loved us,” (NKJV)
a. “But God…”
This conjunction marks a radical turning point. The previous verses painted a picture of total spiritual death and wrath. “But God” interrupts man’s hopeless condition with divine intervention. Every aspect of reconciliation begins with God’s initiative — not man’s effort.
We were children of wrath (verse 3), but God.
We were dead in trespasses, but God.
We were enslaved to sin, but God.
This is the gospel in two words.
b. “Who is rich in mercy”
God is not merely merciful — He is rich in mercy. His mercy is not doled out sparingly. He overflows with it.
“Through the Lord’s mercies we are not consumed, because His compassions fail not. They are new every morning; great is Your faithfulness.” (Lamentations 3:22–23, NKJV)
We deserved wrath, but God responded with mercy — not because of our merit, but because of His nature.
c. “Because of His great love with which He loved us”
This clause grounds the entire act of salvation in the divine love of God. He loved us not because we were lovable, but because He is love (1 John 4:8). This love precedes faith, precedes works, and precedes repentance.
“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” (Romans 5:8, NKJV)
This “great love” is not sentimental. It is covenantal, sacrificial, and sovereign. It is the love that sent His Son to die for enemies (Romans 5:10). As Clarke notes, “It required much mercy to remove so much misery, and to pardon such transgressions.”
d. Doctrinal Clarity
God’s love is not earned, triggered, or conditioned by us. It flows from His character. All glory belongs to Him. Therefore, the believer must rest in God's love — not labor to deserve it. That is the essence of grace.
2. The Past, Present, and Future of God’s Work of Individual Reconciliation
Ephesians 2:5–7
“Even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved),
and raised us up together, and made us sit together in the heavenly places in Christ Jesus,
that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” (NKJV)
a. “Even when we were dead in trespasses”
God began His reconciling work not when we improved ourselves — but when we were spiritually dead. We brought nothing to the table but corruption and hostility. Yet God, rich in mercy, acted.
“For when we were still without strength, in due time Christ died for the ungodly.” (Romans 5:6, NKJV)
Dead men cannot help themselves. Only God can raise the dead.
This is the starting point of salvation: not moral reform, not religious performance, but a recognition of total helplessness.
b. “Made us alive together with Christ”
This is regeneration — the impartation of spiritual life. The same power that raised Christ from the dead raised us as well, uniting us with Him.
“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” (2 Corinthians 5:17, NKJV)
Paul interrupts himself to insert a powerful gospel declaration:
“By grace you have been saved.”
This phrase (repeated in verse 8) reminds us that salvation is a divine accomplishment, not a human achievement. Grace is unmerited favor — extended to those who deserve wrath, not reward.
c. “And raised us up together…”
Our position has changed. We were in the grave of sin; now we are in resurrection life.
“Buried with Him in baptism, in which you also were raised with Him through faith in the working of God, who raised Him from the dead.” (Colossians 2:12, NKJV)
This means spiritual authority and victory — not in ourselves, but in union with Christ. We live in a new realm.
d. “And made us sit together in the heavenly places in Christ Jesus”
This is the believer’s current spiritual position. Though we live on earth, our citizenship and spiritual authority are in heaven.
“For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ.” (Philippians 3:20, NKJV)
This seating with Christ implies:
Victory – He has conquered sin and death.
Fellowship – We are seated with Him.
Rest – We cease striving and rest in His finished work.
Note: We are not seated “beside” Christ yet in bodily form, but in Him, because our identity is now hidden with Christ in God.
“For you died, and your life is hidden with Christ in God.” (Colossians 3:3, NKJV)
e. “That in the ages to come He might show the exceeding riches of His grace…”
God’s work in saving sinners will serve as a trophy of His grace for all eternity.
“To the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.” (Ephesians 3:10, NKJV)
The Church is the grand display of God’s grace — not only now, but forever.
Key Doctrinal Truths:
God saves for His glory.
He will never stop showcasing His kindness to us in Christ.
Grace will be the eternal testimony of God's character.
As Spurgeon said:
“When all the saints shall be gathered home they shall still talk and speak of the wonders of Jehovah’s love in Christ Jesus...”
God’s grace is infinite, inexhaustible, and eternal.
3. A Summing Up of God’s Work of Individual Reconciliation
Ephesians 2:8–10
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God,
not of works, lest anyone should boast.
For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (Ephesians 2:8–10, NKJV)
a. “For by grace you have been saved through faith”
This statement stands as one of the clearest and most definitive articulations of the doctrine of salvation by grace alone, through faith alone, in Christ alone.
Grace (charis) is unmerited favor — God's sovereign initiative to save the undeserving. It is not earned, deserved, or worked toward.
Saved is in the perfect tense in the Greek, denoting a completed action with continuing results — “you have been saved” and remain saved.
Through faith – Faith is the instrument, not the cause. Grace is the cause, and faith is the channel. Faith itself does not save; Christ saves through faith.
“For the grace of God that brings salvation has appeared to all men.” (Titus 2:11, NKJV)
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1, NKJV)
Illustration:
Faith is like the hose that brings living water. The water (grace) is what gives life, not the hose itself. But without the hose, the water doesn’t reach its destination. The power is in the water, not the vessel.
b. “And that not of yourselves; it is the gift of God”
The entire work of salvation — from regeneration, to justification, to glorification — is a gift, not a human accomplishment.
The Greek grammar supports that “that” refers to the totality of the salvation experience, not just faith. Even though faith is involved, it is not from ourselves. Nothing about salvation originates within us — not the desire, not the power, not the initiative.
“Every good gift and every perfect gift is from above, and comes down from the Father of lights…” (James 1:17, NKJV)
Salvation is not a cooperative enterprise. It is monergistic, not synergistic. It is God alone who saves. Faith is the response God enables.
“No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day.” (John 6:44, NKJV)
As Clarke wisely explained, “The grace or power to believe, and the act of believing, are two different things… God never believes for any man, no more than he repents for him.” The power is God’s; the response is ours — and even that is enabled by God’s Spirit.
c. “Not of works, lest anyone should boast”
This doctrine absolutely demolishes human pride. If works had any part in salvation, man could boast, even partially.
“Not by works of righteousness which we have done, but according to His mercy He saved us…” (Titus 3:5, NKJV)
Boasting is completely excluded in God's plan:
“Where is boasting then? It is excluded. By what law? Of works? No, but by the law of faith.” (Romans 3:27, NKJV)
As Spurgeon noted, if man could attribute any portion of salvation to himself, he would corrupt the glory due to Christ alone. The gospel crowns grace, not man.
d. “For we are His workmanship”
The Greek word poiēma (ποίημα) is where we get the English word “poem.” It refers to something crafted or brought forth — a work of art, a masterpiece.
This echoes the creative work of God in Genesis. Just as God formed man from dust, He now creates the redeemed anew in Christ.
“Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” (2 Corinthians 5:17, NKJV)
Salvation is not the improvement of the old nature but the creation of a new one. Spurgeon said, “Our new life is as truly created out of nothing as were the first heavens, and the first earth… Grace does not improve the old man. It crucifies him.”
e. “Created in Christ Jesus for good works”
Here we come to purpose. We are not saved by good works, but we are absolutely saved for good works. This verse resolves the false dichotomy between Paul and James.
“Even so faith, if it has no works, is dead, being by itself.” (James 2:17, NKJV)
Good works are the evidence, not the cause, of salvation. They are the fruit, not the root.
“Let your light so shine before men, that they may see your good works and glorify your Father in heaven.” (Matthew 5:16, NKJV)
These works were not randomly assigned but “prepared beforehand.” God not only saves the believer — He ordains and equips their path of obedience.
“Being confident of this very thing, that He who has begun a good work in you will complete it…” (Philippians 1:6, NKJV)
Summary Doctrine:
Salvation is by grace, through faith, not of works — it is the gift of God.
Man is not the source, not the sustainer, and not the savior.
The saved are God’s creation, a workmanship made for the purpose of walking in obedience through the Spirit.
Faith justifies, and works validate.
C. The Reconciliation of Jews and Gentiles in Jesus
Ephesians 2:11–16
1. The Need for Reconciliation Between Jew and Gentile
Ephesians 2:11–12
“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands—
that at that time you 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.” (NKJV)
a. “You, once Gentiles in the flesh…”
Paul begins this section by calling Gentile believers to remember their former alienation. The reconciliation God accomplished is not only vertical (between man and God), but also horizontal — between historically hostile people groups.
“Gentiles in the flesh” refers to those not born into the Jewish covenant. Their identity was entirely outside the redemptive blessings that came through Israel.
Paul is speaking of an ethnic and spiritual divide. Jews referred to Gentiles with the derogatory term “Uncircumcision.”
b. The Fivefold Alienation of the Gentiles (v.12)
Paul lays out a five-point description of Gentile hopelessness before Christ:
“Without Christ” – no Messiah, no Savior, no promised Deliverer.
“Aliens from the commonwealth of Israel” – excluded from the national blessings, covenants, and spiritual heritage of God’s chosen people.
“Strangers from the covenants of promise” – outside the Abrahamic, Mosaic, and Davidic covenants.
“Having no hope” – spiritually destitute; no future inheritance.
“Without God in the world” – atheoi (Greek) — not necessarily atheistic in belief, but devoid of the true and living God in their lives.
“The fool has said in his heart, ‘There is no God.’ They are corrupt, they have done abominable works, there is none who does good.” (Psalm 14:1, NKJV)
This is the comprehensive condition of the unredeemed Gentile: Christless, stateless, friendless, hopeless, and Godless.
c. The Tragedy of Being “Without Christ”
To be without Christ means:
Without spiritual blessings (Ephesians 1:3)
Without light (John 8:12)
Without peace (Romans 5:1)
Without rest (Matthew 11:28)
Without hope (1 Thessalonians 4:13)
Without security (Psalm 46:1–2)
Without a Mediator, Prophet, Priest, or King (Hebrews 4:14–16)
As Spurgeon said, “We need not speak of the flames of hell; the words ‘without Christ’ are enough to terrify any soul who understands what it means.”
2. Gentiles Brought Near by the Blood of Christ
Ephesians 2:13
“But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” (NKJV)
a. “But now in Christ Jesus…”
This phrase marks a radical transformation. Formerly alienated Gentiles are now reconciled. The union with Christ has fundamentally altered their status.
“But now” echoes “But God” in verse 4 — God intervenes when man is helpless.
They are no longer “far off,” as in Isaiah 57:19: “Peace, peace to him who is far off and to him who is near,” says the LORD.
b. “Have been brought near by the blood of Christ”
The means of reconciliation is not moral reform or covenant adoption, but the shed blood of Christ.
“In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace.” (Ephesians 1:7, NKJV)
“Without shedding of blood there is no remission.” (Hebrews 9:22, NKJV)
Christ’s blood not only reconciles man to God — it reconciles Jew and Gentile to one another by removing the spiritual barrier of the Mosaic law as a basis for righteousness.
3. Jew and Gentile United in One Body — the Church
Ephesians 2:14–16
“For He Himself is our peace, who has made both one, and has broken down the middle wall of separation,
having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace,
and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.” (NKJV)
a. “For He Himself is our peace”
Jesus doesn’t merely give peace — He is our peace. Peace is a person, not a philosophy.
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” (Romans 5:1, NKJV)
“Now may the Lord of peace Himself give you peace always in every way.” (2 Thessalonians 3:16, NKJV)
b. “Who has made both one… broken down the middle wall of separation”
The cross destroyed the spiritual barrier that divided Jew and Gentile.
The literal wall in the Jerusalem temple separated Gentiles from entering the inner courts. A sign warned that violators would be executed.
Paul alludes to this wall being abolished. Ironically, Paul was under arrest (Acts 21:28–29) because of false accusations that he brought a Gentile beyond that wall.
Christ has torn it down — in His body, on the cross.
If Christ’s Lordship is not greater than our racial, political, or economic divisions, we have not submitted to His full authority.
c. “Having abolished in His flesh the enmity… the law of commandments…”
Jesus fulfilled the law and bore its penalty. Therefore, the law — as a dividing tool — is nullified.
“Having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross.” (Colossians 2:14, NKJV)
Christ annulled the law's role as a basis for right standing before God — for both Jew and Gentile.
d. “So as to create in Himself one new man from the two…”
The Church is not Jew 2.0 or Gentile 2.0. It is something entirely new — a third race, united in Christ.
“There is neither Jew nor Greek… for you are all one in Christ Jesus.” (Galatians 3:28, NKJV)
The Church is a new organism — the Body of Christ (Ephesians 1:22–23) — composed of both believing Jews and Gentiles, joined by faith.
Chrysostom said it was not like melting silver and lead into one; it was as if both were melted into gold.
e. “That He might reconcile them both to God in one body through the cross…”
Jew and Gentile are reconciled to each other because they are reconciled to God through the same cross. Unity in Christ is not superficial — it is deeply theological.
“God was in Christ reconciling the world to Himself, not imputing their trespasses to them…” (2 Corinthians 5:19, NKJV)
Christ not only dealt with man’s sin, but also with man’s divisions.
f. “Thereby putting to death the enmity”
At the cross, Jesus didn’t just forgive sins — He destroyed hostility. What was once division is now unity under the Lordship of Christ.
Jew and Gentile are no longer two peoples.
There is one Body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all (Ephesians 4:4–6).
Summary Doctrine:
Before Christ, Gentiles were alienated and hopeless (2:11–12).
In Christ, they are brought near through His blood (2:13).
Through the cross, Jew and Gentile are united into one body — the Church (2:14–16).
Christ’s work of reconciliation is both vertical (to God) and horizontal (to one another).
The cross has ended division and created a new humanity in Christ — one people under grace.
Ephesians 2:17–18 – How Jews and Gentiles Are Brought Together
Verse 17
“And He came and preached peace to you who were afar off and to those who were near.” (Ephesians 2:17, NKJV)
Christ Himself, the divine preacher, came not only in His earthly ministry but through His Spirit-empowered apostles and messengers to proclaim peace — shalom, the wholeness and reconciliation available through Him. Paul draws from Isaiah 57:19 — “I create the fruit of the lips: Peace, peace to him who is far off and to him who is near,” emphasizing that both Gentiles (“afar off”) and Jews (“near”) are offered this same peace through Christ.
This peace is not political or social in nature but spiritual — peace with God (Romans 5:1), peace within, and peace between previously hostile groups. This gospel of peace breaks down the walls of hostility by removing the core issue — sin and separation from God.
Verse 18
“For through Him we both have access by one Spirit to the Father.” (Ephesians 2:18, NKJV)
This verse is Trinitarian in structure:
Through Him (Jesus Christ, the Son)
By one Spirit (the Holy Spirit)
To the Father (God the Father)
This beautifully encapsulates the cooperative work of the Trinity in our redemption. Access (Greek prosagoge) speaks of introduction into royal presence — as if we are led by the hand into the throne room of the King. Under the Old Covenant, only the high priest could enter God’s presence, and only once a year. Now, every believer — Jew and Gentile alike — has equal access into the very presence of God through Christ.
This access is not graded or hierarchical. There is no “first-class” or “second-class” citizen in the household of God. The same Spirit that regenerates a Jewish believer in Jerusalem also regenerates a Gentile in Ephesus — or Savannah, Georgia.
“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.” — Adam Clarke
Ephesians 2:19–22 – The Church: A Unified, Living Temple
Verse 19
“Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God.” (Ephesians 2:19, NKJV)
Having been reconciled through the blood of Christ, Gentiles are no longer “outsiders.” The terms “strangers and foreigners” speak of those who had no rights or legal protections in a land. In contrast, believers are now “fellow citizens” — sharing full status, rights, and identity in God’s eternal kingdom.
They are also “members of the household of God” — adopted into His family (Ephesians 1:5). This speaks not only of intimacy but also responsibility. A citizen has duties. A family member bears the name and reputation of the household. So too the believer.
“There is nothing as noble as the Church, seeing that it is the temple of God.” — Adam Clarke
Verse 20
“Having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.” (Ephesians 2:20, NKJV)
The Church is not a spontaneous or manmade institution. It is a divinely designed structure, laid on the doctrinal foundation of the apostles and prophets — a reference to New Testament prophets (see Ephesians 3:5, 4:11). These men were entrusted with divine revelation that now forms our New Testament canon.
At the apex of this foundation is Jesus Christ Himself, the chief cornerstone. In ancient construction, the cornerstone set the alignment, stability, and cohesion of the entire building. Remove the cornerstone, and the structure collapses.
Jesus is not merely a part of the Church — He is the reference point, the standard, the support, and the unifying bond. The Church is Christocentric at its core.
“That structure and cohesion may have for its scaffolding the sacred order of the Church in her visible aspect. But the cement is not of these things; it is wholly divine; it is the Spirit.” — H.C.G. Moule
Verse 21
“In whom the whole building, being joined together, grows into a holy temple in the Lord.” (Ephesians 2:21, NKJV)
This verse portrays the living, dynamic nature of the Church. The Church is not static; it grows — both in number and spiritual maturity. The Greek phrase being joined together (sunarmologeo) indicates precision fitting, like stones crafted and placed by the master architect.
The final product is a holy temple — a sanctuary, not built by hands, but inhabited by the Holy Spirit. This temple is not located in Jerusalem but in the body of believers worldwide. We are being shaped together to manifest the presence and holiness of God on the earth.
“It is not a haphazard pile of stones, but a sacred architecture. God arranges the Church for His own glory and purposes.” — Expanded from source
Verse 22
“In whom you also are being built together for a dwelling place of God in the Spirit.” (Ephesians 2:22, NKJV)
God’s ultimate purpose in building the Church is not merely to house people, but to dwell among them. This echoes Old Testament tabernacle and temple language — where the glory of God dwelt between the cherubim. But now, God dwells in us, His people, by the Spirit.
This work is ongoing — you also are being built together. We are each like living stones (1 Peter 2:5), being shaped in the quarry of this world, fit together in love, truth, and unity.
“The Father makes choice of this house, the Son purchases it, the Holy Ghost takes possession of it.” — John Trapp
“There is nothing so divine, since it is a living building, animated and inhabited by the Holy Spirit.” — Adam Clarke
Summary of Key Doctrinal Themes in Ephesians 2:17–22:
Trinitarian Unity in Redemption (v. 18)
Equality of Believers Before God (v. 19)
Foundation in Apostolic Revelation (v. 20)
Christ as Cornerstone (v. 20)
Ongoing Growth into Holiness (v. 21)
Indwelling Presence of the Spirit (v. 22)
Spiritual Temple Identity of the Church (vv. 21–22)
This passage forms one of the most profound statements on the unified, spiritual nature of the Church, showing that God’s eternal purpose is being fulfilled in the visible, growing body of Christ made up of every tribe, tongue, and nation — built upon Christ, by the Spirit, for the Father.
