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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 2:11–13.
In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, etc., Eph 2:11. 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, etc., 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, Eph 2:12. "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 (Eph 2:13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, etc. 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 beholds the proud afar off. "But now in Christ Jesus, etc., 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.
Historical interpretation
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For many will their regrets be; for they have no hope, but have despaired of themselves and their life. But do thou pray to God, and He will heal thine own sins, and those of thy whole house, and of all the saints.
It shows that it is the duty of one who, already living in marriage with an unbelieving woman, has presently been by the grace of God converted, to continue with his wife; for this reason, to be sure, in order that no one, after attaining to faith, should think that he must turn away from a woman who is now in some sense an "alien" and "stranger." Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer.
In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covenants and any hope of promise, nay, without God, even in his own world, as the Creator thereof.
When the Jews often resisted wholesome precepts, and departed from the divine law, going astray to the impious worship of false gods, then God filled just and chosen men with the Holy Spirit, appointing them as prophets in the midst of the people, by whom He might rebuke with threatening words the sins of the ungrateful people, and nevertheless exhort them to repent of their wickedness; for unless they did this, and, laying aside their vanities, return to their God, it would come to pass that He would change His covenant, that is, bestow the inheritance of eternal life upon foreign nations, and collect to Himself a more faithful people out of those who were aliens by birth. But they, when rebuked by the prophets, not only rejected their words; but being offended because they were upbraided for their sins, they slew the prophets themselves with studied tortures.
The true way of Israel consists in living according to the Spirit, thinking according to the Spirit and being circumcised from unworthy desires.
There are many things to show the loving-kindness of God. First, the fact, that by Himself He hath saved us, and by Himself through such a method as this. Secondly, that He hath saved us, as being what we were. Thirdly, that He hath exalted us to the place where we are. For all these things both contain in themselves the greatest demonstration of His loving-kindness, and they are the very subjects which Paul is now agitating in his Epistle. He had been saying, that when we were dead through our trespasses, and children of wrath, He saved us; He is now telling us further, to whom He hath made us equal. "Wherefore," saith he, "remember;" because it is usual with us, one and all, when we are raised from a state of great meanness to corresponding, or perhaps a greater, dignity, not so much as even to retain any recollection of our former condition, being nourished in this our new glory. On this account it is that he says, "Wherefore remember."-"Wherefore." Why, "wherefore?" Because we have been created unto good works, and this were sufficient to induce us to cultivate virtue; "remember,"-for that remembrance is sufficient to make us grateful to our Benefactor,-"that ye were aforetime Gentiles." Observe how he lowers the superior advantages of the Jews and admires the disadvantages of the Gentiles; disadvantage indeed it was not, but he is arguing with each respectively from their character and manner of life.
Ye, saith he, who were thus called by the Jews. But why when he is about to show that the benefit bestowed upon them consisted in this, in having fellowship with Israel, does he disparage the Israelitish prerogative? He does not disparage it. In essential points he enhances it, but only in these points, in which they had no fellowship, he disparages it. For further on he says, "Ye are fellow-citizens of the saints and of the household of God." Mark, how far he is from disparaging it. These points, saith he, are indifferent. Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being "without Christ," the being "aliens from the commonwealth of Israel." Whereas this circumcision is not "the commonwealth." Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, "Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven," adds the lesser point of consolation, "for so," saith He, "persecuted they the prophets which were before you." For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, "separated," but "alienated from the commonwealth." His word is not, "ye took no interest in," but, "ye had not so much as any part in, and were strangers." The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy.
But what were "the covenants of the promise?" "To thee and to thy seed," saith He, "will I give this land," and whatever else He promised.
"Having no hope." he adds, "and without God." Though gods indeed they worshipped, but they were no gods: "for an idol is not any thing."
When he says “having no hope, without God in the world,” he does not deny that the Ephesians had many gods before they believed in Christ. His point is that one who is without the true God has no god worthy of the name. And the next phrase, “without God in the world,” is significant: The Gentiles in a sense already had God indeed in the form of anticipation, because God knew beforehand that he would have them. In God’s foreknowledge they were never without God. But enmeshed in the world they were without God.
He wants to show that Christ is the provider of all goods for them. “For previously,” he says, “you were destitute of the knowledge of God and did not enjoy the goods promised beforehand to Israel.”
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Summary
Ephesians 2:12 vividly portrays the former spiritual destitution of Gentile believers, emphasizing their profound alienation from God's redemptive plan. Prior to their conversion, they existed outside the sphere of Christ's saving work, were excluded from the privileged community and divine covenants extended to Israel, and consequently lived without any genuine hope or relationship with the true God in the world. This verse serves as a stark reminder of the immense grace that transformed their desperate state into one of inclusion and spiritual vitality.
Context
Literary Context
This verse is a crucial component of Paul's broader argument in Ephesians 2, which focuses on the radical transformation wrought by God's grace in the lives of both Jewish and Gentile believers. Immediately preceding Ephesians 2:12, Paul exhorts his Gentile readers in Ephesians 2:11 to "remember that formerly you who are Gentiles by birth and called 'uncircumcised' by those who call themselves 'the circumcision' (which is done in the body by human hands)—remember that at that time..." This sets the stage for the detailed description of their former alienation in verse 12. The verse then provides the necessary backdrop for understanding the glorious "but now" of Ephesians 2:13, where Paul reveals how Christ's sacrifice reconciled them to God and to Israel, thereby dismantling the barriers of separation.
Historical & Cultural Context
In the ancient world, a profound chasm existed between Jews and Gentiles. Jews, as God's chosen people, possessed a unique covenantal relationship with Yahweh, marked by the Law, the prophets, and specific promises, including the expectation of the Messiah. Gentiles, by contrast, were largely polytheistic, often engaging in idolatry and lacking direct access to the God of Israel or His divine revelation. The "commonwealth of Israel" (πολιτεία, politeia) refers to the organized community or citizenship of Israel, which carried immense spiritual and national privileges. The "covenants of promise" (διαθηκῶν τῆς ἐπαγγελίας, diathēkōn tēs epangelias) refer to the series of divine agreements God made with Israel (e.g., Abrahamic, Mosaic, Davidic), all of which contained promises, particularly concerning the Messiah and salvation. Gentiles were outside this sacred history and divine plan, often viewed as "outsiders" or "strangers" by the Jewish people, and indeed, from God's redemptive purposes until Christ.
Key Themes
Ephesians 2:12 contributes significantly to several overarching themes within Ephesians. It underscores the theme of Spiritual Alienation and Death, building on Paul's description in Ephesians 2:1-3 of humanity's state as "dead in transgressions and sins." The verse highlights the Exclusivity of God's Covenant with Israel prior to Christ, setting the stage for the radical inclusivity brought about by the Gospel. Crucially, it emphasizes the Desperate Need for Divine Intervention, making the subsequent declaration of God's grace and Christ's reconciling work (as seen in Ephesians 2:4-10 and Ephesians 2:14-18) all the more profound and miraculous.
Exposition and Analysis
Key Word Analysis
This preposition, translated as "without" or "apart from," denotes an absolute separation or absence. When used with "Christ," it emphasizes not merely a lack of knowledge about Him, but a state of being completely disassociated from His person, His work, and the salvation He provides. It signifies a fundamental spiritual void.
Translated as "covenants," this term refers to a solemn disposition, a contract, or a testament, particularly a divine agreement. The plural form "covenants" points to the various historical agreements God made with Israel (e.g., Abrahamic, Mosaic, Davidic), which contained specific promises, especially concerning the coming Messiah and the blessings of salvation. To be "strangers from the covenants of promise" meant to have no share in these divine assurances or the hope they offered.
Derived from a negative particle ("a") and "theos" (God), this word literally means "godless" or "without God." It does not necessarily imply atheism in the modern philosophical sense, but rather a practical state of living without the true God's presence, guidance, or relationship. It describes a life devoid of divine revelation, moral anchor, and ultimate meaning, highlighting the profound spiritual emptiness of those outside of Christ.
Verse Breakdown
"That at that time ye were without Christ"
This phrase establishes the temporal and spiritual condition of Gentile believers before their conversion. "At that time" refers to their pre-Christian existence, when they were entirely separate from Christ, His redemptive work, and the salvation He embodies. This was not merely a lack of information, but a fundamental state of spiritual alienation from the only source of life and hope.
"being aliens from the commonwealth of Israel"
This clause further defines their exclusion. "Aliens" (ἀπηλλοτριωμένοι, apēllotriōmenoi) means "completely estranged" or "alienated," implying a dispossession of rights or citizenship. Gentiles were outside the divinely established community of Israel, lacking participation in its unique privileges, identity, and relationship with God.
"and strangers from the covenants of promise"
Building on the previous point, this emphasizes their lack of access to the specific divine agreements and promises God had made with Israel throughout history. These covenants, particularly those concerning the Messiah and salvation, were the foundation of Israel's hope, from which Gentiles were entirely excluded. They had no share in the benefits or the future hope these promises offered.
"having no hope"
This is a direct consequence of their alienation from Christ, Israel, and the covenants. Without the divine promises and the prospect of a Messiah, there was no ultimate assurance, no certain future, and no basis for eternal expectation. Their existence was characterized by a profound spiritual hopelessness in a world dominated by paganism and despair.
"and without God in the world"
This culminating phrase encapsulates the ultimate spiritual void. "Without God" (ἄθεοι, atheoi) signifies a life lived without the true God's presence, guidance, or relationship. They were adrift in the world, subject to its fallen systems and philosophies, with no divine anchor or ultimate purpose, highlighting their desperate need for divine intervention.
Literary Devices
Ephesians 2:12 employs several potent literary devices to underscore the profound spiritual destitution of Gentiles before Christ. The most prominent is Parallelism and Anaphora, seen in the repeated use of "without" (χωρὶς, chōrís) and similar concepts ("aliens," "strangers," "no hope," "without God"). This repetitive structure creates a cumulative effect, emphasizing the multi-faceted nature of their alienation. Each phrase adds another layer to the description of their spiritual poverty, building a comprehensive picture of exclusion and hopelessness. The verse also utilizes Metaphor, portraying Gentiles as "aliens" and "strangers," which vividly conveys their lack of belonging and inherent rights within God's chosen community. The entire verse functions as a powerful Contrast to the "but now" (νυνὶ δὲ, nyni de) of Ephesians 2:13, setting up the dramatic shift from spiritual death and alienation to life and inclusion through Christ.
Theological and Thematic Connections
Ephesians 2:12 serves as a foundational theological statement regarding the universal human condition apart from Christ. It articulates the profound spiritual chasm that existed between humanity (represented here by Gentiles) and God, a chasm created by sin and exacerbated by the lack of divine revelation and covenantal relationship. The verse highlights that true hope and access to God are not inherent but are divinely granted through specific means – historically through Israel and its covenants, and ultimately through Christ. It underscores the absolute necessity of God's initiative in salvation, as humanity, left to its own devices, is utterly "without hope" and "without God." This theological reality magnifies the glory of God's grace, making the subsequent reconciliation in Christ all the more astonishing and undeserved.
Reflection and Application
Ephesians 2:12 is a profound mirror reflecting our past spiritual state, whether we are from a Jewish or Gentile background. For all who are in Christ, it serves as a powerful reminder of the incredible grace that has been extended to us. Remembering our former alienation – "without Christ," "no hope," "without God" – should cultivate a deep and abiding gratitude for the salvation we have received. This gratitude, in turn, ought to fuel our humility, preventing any sense of self-righteousness or superiority, and fostering a profound appreciation for the undeserved favor of God. Furthermore, this verse calls us to unity within the body of Christ, recognizing that all believers, regardless of their former background, have been brought near by the same blood of Christ and are now fellow citizens with the saints. Our shared past of spiritual poverty and our shared present of rich spiritual blessings should compel us to live in harmony, demonstrating the reconciling power of the Gospel to a divided world. Finally, the stark contrast between "no hope" and the "living hope" we now possess should ignite a passionate desire within us to share the good news of Christ with others who are still living in spiritual darkness, offering them the same transformative hope and relationship with God that we have found.
Questions for Reflection
FAQ
What does "commonwealth of Israel" mean for Gentiles in this context?
In Ephesians 2:12, "commonwealth of Israel" (πολιτεία τοῦ Ἰσραήλ, politeia tou Israēl) refers to the organized community, citizenship, or spiritual polity of Israel. For Gentiles, being "aliens" from this commonwealth meant they were excluded from the unique privileges, covenants, and national identity that God had bestowed upon the Jewish people. This included the Law, the prophets, the temple worship, and most significantly, the promises of the Messiah and salvation that were entrusted to Israel (Romans 9:4-5). It highlights their status as outsiders to God's redemptive plan as it unfolded through His chosen nation, before Christ opened the way for all.
How could Gentiles have "no hope" if God is sovereign and always present?
The "no hope" (οὐκ ἐλπίδα ἔχοντες, ouk elpida echontes) in Ephesians 2:12 refers specifically to a lack of saving hope or eschatological hope. While God is indeed sovereign and omnipresent, humanity outside of His revealed truth and covenantal relationship has no basis for a certain future or eternal salvation. Gentiles, without the knowledge of the true God, His promises, or the coming Messiah, had no divine assurance of forgiveness, reconciliation, or eternal life. Their hope was limited to the transient realities of this world, often rooted in pagan superstitions or philosophical speculation, which ultimately offered no lasting comfort or solution to the problem of sin and death. The hope spoken of here is the confident expectation of divine promises fulfilled, which only comes through Christ and His work.
Christ-Centered Fulfillment
Ephesians 2:12, in its stark depiction of Gentile alienation, powerfully sets the stage for the Christ-centered fulfillment of God's redemptive plan. Every aspect of their former destitution is comprehensively addressed and reversed in Jesus Christ. They were "without Christ," but now, through His atoning sacrifice, Christ Himself becomes their very life and hope (Colossians 1:27). The dividing wall of hostility that made them "aliens from the commonwealth of Israel" has been broken down by Christ's flesh on the cross, making them fellow citizens with God's people and members of His household (Ephesians 2:14-19). As "strangers from the covenants of promise," they had no share in God's divine agreements, but Christ is the Mediator of a New Covenant, a better covenant founded on better promises, through which all the ancient promises find their "Yes" and "Amen" in Him (Hebrews 8:6; 2 Corinthians 1:20). Where there was "no hope," Christ is now our living hope, the resurrection and the life, offering a certain future and eternal inheritance (1 Timothy 1:1; 1 Peter 1:3). And finally, where they were "without God in the world," through Christ, they are brought near to God, reconciled to Him, and become His children, no longer separated but brought into intimate relationship with the Father by the Spirit (John 1:12; Ephesians 2:18). Thus, Christ is the ultimate fulfillment, transforming utter alienation into profound belonging and eternal life.