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Commentary on Ephesians 2 verses 14–22
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, Eph 2:14. 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, Eph 2:15. 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, Eph 2:16. 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, Eph 2:17. 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 (Eph 2:18): 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, Eph 2:19. 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 Eph 2:20 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, etc., Eph 2:21. 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, etc., Eph 2:22. 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.
As he does so often, he brings the argument back to individuals, that is, to the Ephesians. They themselves have been built into that same temple cornerstone. Here he cleverly adjusts his language to form an exhortation. They have not yet fully entered into this unity but are still being built up. There is a deficiency, and therefore he warns and exhorts them.
"It groweth," saith he, "into a holy temple in the Lord, in whom ye also," he adds, "are builded together." He is speaking continuously: "Into a holy temple, for a habitation of God in the Spirit." What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple. And He dwelleth in you as in the body of Christ, and as in a Spiritual temple. He does not use the word which means our coming to God, (prosodos) but which implies God's bringing us to Himself, (prosagoge) for we came not out of ourselves, but we were brought nigh by Him. "No one," saith Christ, "cometh unto the Father but by Me." And again, "I am the way, and the truth, and the life."
He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless then, this is a building that shall go on until His coming. Doubtless it was for this reason that Paul said, "As a wise master builder, I laid a foundation." And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, and Himself a root.
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SUMMARY
Ephesians 2:22 culminates Paul's profound architectural metaphor, revealing that believers, once alienated Gentiles and Jews, are now being intricately joined together into a unified spiritual edifice. This new structure is not merely a gathering place but is specifically designed to be a permanent dwelling place for God Himself, whose presence is made real and active within this community through the indwelling power of the Holy Spirit. This verse underscores the corporate identity of the church as God's living temple, where He chooses to reside among His people.
CONTEXT
Literary Context: Ephesians 2:22 is the climactic statement in a passage (Ephesians 2:11-22) where Paul meticulously dismantles the historical and spiritual barriers between Jews and Gentiles. He begins by reminding the Gentile believers of their former state of alienation from Christ, the commonwealth of Israel, and the covenants of promise, describing them as "without God in the world" Ephesians 2:12. Paul then declares that through Christ's sacrifice on the cross, the "middle wall of partition" has been broken down, creating "one new man" out of two Ephesians 2:14-15. This reconciliation extends not only between Jew and Gentile but also between humanity and God. Verses 19-21 transition into an architectural metaphor, portraying believers as "fellowcitizens with the saints, and of the household of God," built upon the foundation of the apostles and prophets, with Christ Jesus as the "chief corner stone" Ephesians 2:19-20. Ephesians 2:22 completes this imagery, articulating the ultimate purpose of this spiritual building: to be a divine habitation.
Historical & Cultural Context: The concept of God's dwelling place was profoundly significant in the ancient world, particularly for the Jewish people. From the Tabernacle in the wilderness to Solomon's Temple and its subsequent rebuilds, a physical structure in Jerusalem was understood as the locus of God's presence on earth. This physical temple served as a powerful symbol of God's covenant relationship with Israel and was central to their religious and national identity. For Gentiles, such a concept was foreign, often associated with pagan temples housing idols. Paul's declaration that God now dwells "through the Spirit" in a collective body of believers—comprising both Jews and Gentiles—was revolutionary. It transcended geographical and ethnic boundaries, redefining the very nature of sacred space and divine presence. This redefinition challenged deeply ingrained cultural norms and theological understandings, asserting that God's presence was no longer confined to a physical building or an exclusive ethnic group but was accessible to all who are in Christ.
Key Themes: This verse powerfully contributes to several overarching themes within Ephesians and the broader New Testament. Firstly, it emphasizes Divine Habitation, asserting that God's presence is not distant but intimately indwells His people, the church. This shifts the focus from a physical temple to a spiritual one, aligning with the New Covenant reality where God's Spirit dwells within believers individually and corporately. Secondly, the theme of Unity and Community is paramount. The phrase "builded together" highlights the essential unity of all believers, regardless of their former ethnic or social distinctions. It's not a collection of isolated individuals but a cohesive, interconnected structure, reflecting Christ's work in breaking down dividing walls Ephesians 2:14. This unity is foundational for the church to function as God's dwelling place. Lastly, the Role of the Holy Spirit is crucial. The Spirit is presented as the divine agent who enables this spiritual construction and facilitates God's indwelling. It is "through the Spirit" that this sacred reality is actualized, making the church a living temple animated by God Himself, a truth echoed in passages like 1 Corinthians 3:16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs a powerful Metaphor throughout this passage, likening the church to a building or temple. This architectural imagery provides a concrete and relatable way to understand abstract spiritual realities. The progression from foundation to cornerstone to the entire structure being "builded together" vividly illustrates the organic growth and divine construction of the church. This metaphor carries significant Symbolism, as the temple in Jewish tradition was the preeminent symbol of God's presence. By declaring the church to be God's new "habitation," Paul redefines sacred space, indicating that God's presence is now found not in a physical edifice but in the community of believers. Furthermore, there is an element of Agency attributed to the Holy Spirit, who is depicted as the active force "through" whom this divine dwelling is accomplished, highlighting the Spirit's indispensable role in the life and formation of the church.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 2:22 articulates a profound truth about the nature of the church: it is not merely a human organization or a collection of individuals, but a divinely constructed and inhabited reality. This concept of the church as God's dwelling place fulfills Old Testament prophecies concerning God's desire to dwell among His people (e.g., Exodus 29:45). The shift from a physical temple to a spiritual one, composed of believers from every nation, signifies the expansive and inclusive nature of God's New Covenant. The Holy Spirit's role is pivotal, as He is the one who enables this corporate indwelling, unifying diverse individuals into a coherent body where God's presence is manifested. This theological reality calls believers to a profound reverence for the church and a commitment to preserving its unity and holiness, recognizing that it is the very place where God has chosen to make His home on earth.
REFLECTION AND APPLICATION
Ephesians 2:22 offers a breathtaking vision of the church's identity and purpose, calling believers to live in light of this profound truth. To understand ourselves as part of God's "habitation" is to grasp our corporate significance and the sacredness of our shared life in Christ. This means that our interactions within the church are not merely social gatherings but are integral to manifesting God's presence in the world. It compels us to prioritize unity, mutual edification, and spiritual growth, recognizing that every act of love, forgiveness, and service contributes to the strength and beauty of this spiritual temple. When we live in harmony, exercising our spiritual gifts and submitting to Christ as our cornerstone, we become a more evident and glorious dwelling place for God's Spirit. This understanding should inspire us to live lives worthy of our high calling, demonstrating God's character and presence to a watching world.
Questions for Reflection
FAQ
What does it mean for the church to be "an habitation of God"?
Answer: For the church to be "an habitation of God" means that God Himself chooses to dwell within the collective body of believers, rather than in a physical building. This signifies a profound shift from the Old Testament concept of God's presence being localized in the Temple in Jerusalem. In the New Covenant, through the Holy Spirit, God's presence is now manifested among His people, the church, making them a living, spiritual temple. This implies that the church is a sacred space, not because of its architecture, but because of the divine presence within it, as echoed in 1 Corinthians 3:16 and 2 Corinthians 6:16.
How are believers "builded together" for this purpose?
Answer: Believers are "builded together" through their union with Christ and the work of the Holy Spirit. This process involves the reconciliation of diverse individuals (Jew and Gentile, as highlighted in Ephesians 2:14-16) into one unified body. Each believer is like a "living stone" (1 Peter 2:5) being fitted into place by God, with Christ as the foundational cornerstone (Ephesians 2:20). This building process is ongoing, involving mutual edification, spiritual growth, and the exercise of spiritual gifts, all empowered and directed by the Holy Spirit.
CHRIST-CENTERED FULFILLMENT
Ephesians 2:22 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is not only the "chief corner stone" upon whom this spiritual temple is built (Ephesians 2:20) but also the very means by which God's dwelling among humanity is made possible. Before Christ, humanity was alienated from God due to sin, but Jesus, through His sacrificial death on the cross, broke down the dividing wall of hostility and reconciled both Jews and Gentiles to God in one body (Ephesians 2:13-16). It is "in Him" that believers are being "builded together," signifying that the very structure and unity of this divine habitation are contingent upon their union with Christ. Furthermore, the "Spirit" through whom God dwells is none other than the Spirit of Christ, poured out upon His church following His ascension (Acts 2:33). Thus, the church as God's habitation is a direct result of Christ's redemptive work, His ongoing headship over His body (Ephesians 1:22-23), and the indwelling presence of His Spirit, making the church the visible manifestation of God's presence in the world through His Son.