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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
Two Centuries of Reception
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And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ.".
and again to the same he says, "Ye who formerly were far off have been brought near in the blood of Christ; "
They were once far off from the Christ of the Creator, from the way of the Israelites, from the covenants, from the hope of the promise, from God himself. Once far off, the Gentiles now come close in Christ to the things that were once far off.
Now, without what God and without what Christ were these Gentiles? Surely, without Him to whom the commonwealth of Israel belonged, and the covenants and the promise. "But now in Christ," says he, "ye who were sometimes far off are made nigh by His blood." From whom were they far off before? From the privileges) whereof he speaks above, even tom the Christ of the Creator, from the commonwealth of Israel, from the covenants, from the hope of the promise, from God Himself.
Paul is responding to those who think that believers in Christ may enter into the commonwealth of Israel but that it is some entirely different one that has nothing in common with the history of Israel.… It is those who know the spiritual law and live in accordance with it who are made dwellers in the commonwealth of Israel, more so than those who are Israelites in the body only.
He reminds us that we were brought close to God by the blood of Christ in order to show how great is God’s affection toward us, since he allowed his own Son to die. We too, enduring in faith, should not yield to despair in any of the agonies inflicted on us for his sake, knowing that what he deserves from us exceeds all that our enemies can bring upon us.
Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? "He hath summed up all things that are in heaven, and that are in earth," and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. "But now," saith he, "in Christ Jesus, ye that once were far off, are made nigh," in reference to the commonwealth. For the "far off," and the "nigh," are matters of will and choice only.
God in his entirety is everywhere. Who can be separated from him when all things are in him?… He is, however, said to be far away from the unrighteous, according to Proverbs [15:29].… Just as far as the unrighteous are away from him, so close is he to the saints. Just when God seemed to be furthest from the Ephesians, he was coming close to them by the blood of Jesus.
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Summary
Ephesians 2:13 marks a pivotal turning point in Paul's letter, declaring a radical transformation for those once alienated from God. It proclaims that individuals, specifically Gentiles who were formerly distant from God's covenant promises and people, have now been brought into intimate fellowship and proximity through the decisive and atoning sacrifice of Jesus Christ. This verse underscores the profound shift from spiritual separation to divine reconciliation, achieved solely by the power of Christ's shed blood.
Context
Literary Context
This verse serves as the triumphant "but now" following Paul's sobering depiction of humanity's former spiritual state. In Ephesians 2:1-3, he describes all people as spiritually dead in trespasses and sins, enslaved to the desires of the flesh and the prince of the power of the air, and by nature children of wrath. He then specifically addresses the Gentile believers in Ephesians 2:11-12, reminding them of their former condition: "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." They were, in essence, "far off" from God's saving work and His chosen people. Verse 13 introduces the dramatic contrast, highlighting God's gracious intervention that radically altered this hopeless situation, setting the stage for the subsequent explanation of the breaking down of the "dividing wall of hostility" in Ephesians 2:14.
Historical & Cultural Context
The historical backdrop is the profound and long-standing division between Jews and Gentiles. For centuries, Gentiles were considered outside the covenant relationship God had established with Israel. This separation was not merely theological but also deeply cultural and social, reinforced by the Mosaic Law, dietary restrictions, and the physical barriers within the Jerusalem Temple, particularly the "Court of the Gentiles" beyond which non-Jews could not pass on pain of death. This "middle wall of partition" symbolized the spiritual and social estrangement. Gentiles were often viewed as "unclean" and idolaters, lacking access to the God of Israel and His promises. Paul's message in Ephesians 2:13 directly confronts this deeply ingrained separation, declaring that Christ's work has fundamentally altered this reality, making reconciliation possible for all.
Key Themes
Ephesians 2:13 contributes significantly to several major themes in Paul's letter. Firstly, it powerfully articulates the theme of Reconciliation and Atonement, emphasizing that the profound spiritual distance between God and humanity (particularly Gentiles) has been overcome solely through the atoning sacrifice of Christ, represented by His "blood." Secondly, it highlights the Inclusion of Gentiles into God's covenant people, a revolutionary concept for many Jewish believers of the time, demonstrating God's universal redemptive plan beyond ethnic boundaries, as further elaborated in Ephesians 3:6. Thirdly, it lays the groundwork for the theme of Unity in Christ, showing that by bringing both Jews and Gentiles near to God, Christ simultaneously brings them near to each other, forming "one new man" (Ephesians 2:15). Finally, the verse implicitly underscores the theme of Divine Initiative and Grace, as it is God, through Christ, who acts to bring the "far off" near, not by human merit or effort, echoing the declaration in Ephesians 2:8-9.
Exposition and Analysis
Key Word Analysis
G1161 (dé) is an adversative particle, marking a strong contrast or transition ("but," "however"). G3570 (nyní) is an emphatic adverb meaning "just now" or "at this present moment." Together, "but now" signals a dramatic and decisive shift from the former state of alienation described in the preceding verses to a new reality in Christ. It emphasizes the immediate and transformative impact of Christ's work, creating a stark dichotomy between past hopelessness and present reconciliation.
G3112 (makrán) is an adverb denoting a significant distance, literally "at a distance." In this context, it signifies not merely geographical separation but a profound spiritual and relational estrangement. It describes the Gentiles' state of being alienated from God, His covenants, His people Israel, and the hope of salvation, highlighting their utter spiritual destitution before Christ's intervention.
This phrase combines the aorist passive form of G1096 (gínomai), "to become" or "to be made," with G1451 (engýs), "near" or "at hand." The passive voice "are made nigh" emphasizes that this proximity is not achieved by human effort but is a divine act performed upon the formerly distant. It signifies a radical transformation from alienation to intimate fellowship, access, and inclusion into God's presence and His people.
G129 (haîma) literally means "blood." In biblical theology, "blood" is a powerful metonymy for life given in sacrifice, particularly for atonement and covenant ratification. Here, "the blood of Christ" refers to His sacrificial death on the cross, which served as the perfect, once-for-all payment for sin, satisfying divine justice and thereby opening the way for reconciliation between God and humanity. It is the means by which the formerly "far off" are brought into intimate relationship with God.
Verse Breakdown
"But now in Christ Jesus"
This opening phrase signifies a radical, divinely initiated turning point. The phrase "in Christ Jesus" denotes the sphere or realm of this new reality. It is not an abstract concept but a living, dynamic union with the resurrected Lord that enables this transformation. All reconciliation, new life, and access to God are found exclusively within this relationship.
"ye who sometimes were far off"
This identifies the recipients of this profound change. While primarily addressing Gentile believers, it encompasses all humanity separated from God by sin. "Far off" vividly describes their former state of spiritual alienation, exclusion from God's covenant promises, and lack of hope, emphasizing their profound distance from divine favor and fellowship.
"are made nigh"
This clause declares the miraculous outcome of God's redemptive work. The passive voice ("are made") highlights that this drawing near is God's sovereign act, not a human achievement. It signifies a transition from spiritual estrangement to intimate proximity, access to God's presence, and full inclusion into His family and covenant community.
"by the blood of Christ"
This specifies the sole and sufficient means by which this reconciliation is accomplished. "The blood of Christ" is a profound theological shorthand for His sacrificial, atoning death on the cross. It signifies the perfect payment for sin, the breaking of the power of sin and death, and the establishment of a new covenant, making possible the impossible — bringing the utterly distant into the closest fellowship with a holy God.
Literary Devices
Ephesians 2:13 employs several potent literary devices to convey its transformative message. The most prominent is Contrast, powerfully highlighted by the phrase "But now." This phrase starkly juxtaposes the hopeless, alienated past ("sometimes were far off") with the glorious, reconciled present ("are made nigh"), underscoring the radical change brought about by Christ. Metaphor is also central, with "far off" and "made nigh" serving as spatial metaphors for spiritual distance and intimacy, respectively. These vivid images help the reader grasp the profound relational shift. Furthermore, "the blood of Christ" functions as a powerful Metonymy or Synecdoche, where "blood" stands for the entire sacrificial act of Christ's death on the cross and its atoning efficacy. This single, potent image encapsulates the entirety of His redemptive work, making it the singular means of reconciliation.
Theological and Thematic Connections
Ephesians 2:13 encapsulates a core tenet of Christian theology: the gracious initiative of God to reconcile estranged humanity to Himself through the sacrificial work of Jesus Christ. It underscores the universal scope of sin's alienation, affecting both Jew and Gentile, and simultaneously proclaims the universal reach of God's redemptive grace. The verse reveals that the "nighness" to God is not earned through ritual, lineage, or moral striving, but is a free gift secured by the atoning power of Christ's shed blood. This truth dismantles all human-made barriers to God and to one another, establishing a new humanity united in Christ. It speaks to the very heart of the gospel: humanity's desperate need for reconciliation and God's perfect provision for it.
Reflection and Application
Ephesians 2:13 holds profound implications for every believer, inviting deep gratitude and shaping our understanding of Christian community. If we truly grasp that we, who were once spiritually "far off" in our sin and alienation, have been "made nigh" to God through the immeasurable cost of Christ's blood, it should evoke an overwhelming sense of grace and unmerited favor. This truth compels us to live lives of worship and obedience, recognizing that our intimacy with God is a precious gift. Furthermore, this verse serves as a powerful call to unity within the body of Christ. Just as Christ broke down the ancient wall between Jew and Gentile, His sacrifice demands that we actively dismantle any contemporary "walls" – whether of race, socio-economic status, political affiliation, or denominational differences – that hinder genuine fellowship among those who have been brought near by the same blood. It reminds us that our shared identity in Christ transcends all earthly distinctions, fostering a spirit of peace, humility, and mutual love, and motivating us to extend this message of reconciliation to all who remain "far off."
Questions for Reflection
FAQ
Who are "ye who sometimes were far off"?
Primarily, "ye who sometimes were far off" refers to the Gentiles. In the context of Ephesians, Paul is addressing a mixed audience of Jewish and Gentile believers, but the immediate preceding verses (Ephesians 2:11-12) specifically remind the Gentile readers of their former state: alienated from the commonwealth of Israel, strangers to the covenants of promise, without hope, and without God in the world. More broadly, this phrase can apply to all humanity, as all people are spiritually separated from God by sin before salvation, regardless of their ethnic or religious background.
What does "the blood of Christ" signify in this verse?
"The blood of Christ" is a profound theological metaphor that signifies Jesus Christ's sacrificial, atoning death on the cross. It represents the shedding of His life as the perfect, once-for-all payment for sin, which satisfies divine justice and makes reconciliation between God and humanity possible. In biblical thought, blood is often associated with life and atonement (Leviticus 17:11). Therefore, Christ's blood signifies the ultimate, efficacious sacrifice that cleanses from sin and provides access to God, as highlighted in passages like Hebrews 9:22.
How does this verse relate to unity in the church?
Ephesians 2:13 is foundational to understanding unity in the church because it declares that both Jews and Gentiles (and by extension, all diverse groups of people) are brought near to God through the same means: the blood of Christ. If all believers have been reconciled to God by the same sacrifice, then the former barriers and divisions between them are rendered obsolete. Christ's work not only reconciles humanity to God but also reconciles estranged groups to each other, creating "one new man" out of two (Ephesians 2:14-16). This verse therefore calls believers to live out the implications of their shared salvation by actively pursuing unity, peace, and mutual acceptance, recognizing that their common identity in Christ transcends all earthly distinctions.
Christ-Centered Fulfillment
Ephesians 2:13 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is not merely the means by which the "far off" are brought near, but He is the very embodiment of God's drawing near to humanity. His incarnation represents God stepping into our "far off" reality to bridge the infinite chasm of sin. As the perfect Lamb of God, Jesus offered His own life, His "blood," as the ultimate and sufficient sacrifice that atones for sin and satisfies divine justice (John 1:29). Through His death on the cross, He broke down the "middle wall of partition" that separated humanity from God and people from each other, becoming "our peace" (Ephesians 2:14). His resurrection confirms the efficacy of His sacrifice, ushering believers into a new life of proximity and access to God. Furthermore, Christ, as our great High Priest, entered the heavenly sanctuary not with the blood of animals, but with His own blood, securing eternal redemption and granting us bold access to the Father (Hebrews 9:11-12 and Hebrews 10:19-20). Thus, in Christ, the spiritual distance is abolished, and intimate fellowship with God becomes a present reality for all who believe, making them fellow citizens with the saints and members of God's household (Ephesians 2:19).