1. And you who were dead. This is an ἐπεξεργασία of the former statements, that is, an exposition accompanied by an illustration. To bring home more effectually to the Ephesians the general doctrine of Divine grace, he reminds them of their former condition. This application consists of two parts.

2. In which for some time ye walked. From the effects or fruits, he draws a proof that sin formerly reigned in them; for, until sin displays itself in outward acts, men are not sufficiently aware of its power.

3. Among whom also we all had our conversation. Lest it should be supposed that what he had now said was a slanderous reproach against the former character of the Ephesians, or that Jewish pride had led him to treat the Gentiles as an inferior race, he associates himself and his countrymen along…

4. But God, who is rich in mercy. Now follows the second member of the sentence, the substance of which is, that God had delivered the Ephesians from the destruction to which they were formerly liable; but the words which he employs are different.

5. Even when we were dead in sin. These words have the same emphasis as similar expressions in another Epistle. “For when we were yet without strength, in due time Christ died, for the ungodly. – But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom.

6. And hath raised us up together. The resurrection and sitting in heaven, which are here mentioned, are not yet seen by mortal eyes. Yet, as if those blessings were presently in our possession, he states that we have received them; and illustrates the change which has taken place in our condition,…

7. That in the ages to come. The final and true cause – the glory of God – is again mentioned, that the Ephesians, by making it the subject of earnest study, might be more fully assured of their salvation.

8. For by grace are ye saved. This is an inference from the former statements. Having treated of election and of effectual calling, he arrives at this general conclusion, that they had obtained salvation by faith alone.

9. Not of works. Instead of what he had said, that their salvation is of grace, he now affirms, that “it is the gift of God.” Instead of what he had said, “Not of yourselves,” he now says, “Not of works.” Hence we see, that the apostle leaves nothing to men in procuring salvation.

10. For we are his work. By setting aside the contrary supposition, he proves his statement, that by grace we are saved, – that we have no remaining works by which we can merit salvation; for all the good works which we possess are the fruit of regeneration.

11. Wherefore remember. The apostle never once loses sight of his subject, marks it out clearly, and pursues it with increasing earnestness. He again exhorts the Ephesians to remember what their character had been before they were called.

12. That at that time ye were without Christ. He now declares that the Ephesians had been excluded, not only from the outward badge, but from everything necessary to the salvation and happiness of men.

13. But now in Christ Jesus. We must either supply the verb, now that ye have been received in Christ Jesus, or connect the word now with the conclusion of the verse, now through the blood of Christ, – which will be a still clearer exposition.

14. For he is our peace. He now includes Jews in the privilege of reconciliation, and shows that, through one Messiah, all are united to God. This consideration was fitted to repress the false confidence of the Jews, who, despising the grace of Christ, boasted that they were the holy people, and…

15. Having abolished in his flesh the enmity. The meaning of Paul’s words is now clear. The middle wall of partition hindered Christ from forming Jews and Gentiles into one body, and therefore the wall has been broken down.

16. And that he might reconcile both. The reconciliation between ourselves which has now been described is not the only advantage which we derive from Christ. We have been brought back into favor with God.

17. And came and preached peace. All that Christ had done towards effecting a reconciliation would have been of no service, if it had not been proclaimed by the gospel; and therefore he adds, that the fruit of this peace has now been offered both to Jews and to Gentiles.

18. For through him we both have access. This is an argument from the fact, that we are permitted to draw near to God. But it may be viewed also as an announcement of peace; for wicked men, lulled into a profound sleep, sometimes deceive themselves by false notions of peace, but are never at rest,…

19. Now therefore ye are no more strangers. The Ephesians are now exclusively addressed. They were formerly strangers from the covenants of promise, but their condition was now changed. They were foreigners, but God had made them citizens of his church.

20. And are built. The third comparison illustrates the manner in which the Ephesians, and all other Christians are admitted to the honor of being fellow-citizens with the saints and of the household of God.

21. In whom all the building groweth. If this be true, what will become of Peter? When Paul, in writing to the Corinthians, speaks of Christ as a “Foundation,” he does not mean that the church is begun by him and completed by others, but draws a distinction arising out of a comparison of his own…

22. In whom ye also are builded together, or in whom also Be Ye Builded together. The termination of the Greek verb, συνοικοδομεῖσθε, like that of the Latin, cooedificamini, does not enable us to determine whether it is in the imperative or indicative mood.