EXEGESIS AND EXPOSITION OF EPHESIANS 3:1 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Huntsville, AL 35801 2024 William E. Wenstrom, Jr. Bible Ministries Exegesis and Exposition of Ephesians 3:1 Original Text of Ephesians 3:1 Ephesians 3:1 Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ] ὑπὲρ ὑμῶν τῶν ἐθνῶν (NA28) The Prisoner of Christ Jesus for the Sake of the Gentiles Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— (NET) This verse is composed of the following: (1) genitive neuter singular form of the demonstrative pronoun houtos (οὗτος), “this” (2) improper preposition charin (χάριν), “for…reason” (3) nominative first person singular form of the personal pronoun ego (ἐγώ), “I” (4) nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul” (5) nominative masculine singular noun desmios (δέσμιος), “a prisoner” (6) articular genitive masculine singular form of the proper name Christos (Χριστός), “Christ” (7) genitive masculine singular form of the proper noun Iēsous (Ἰησοῦς), “Jesus” (8) preposition huper (ὑπέρ), “for the sake of” (9) genitive second person plural form of the personal pronoun su (σύ), “you” (10) articular genitive neuter plural form of the noun ethnos (ἒθνος), “the Gentiles.” We begin our study of Ephesians 3:1 by noting Paul’s use of the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” which pertains to a reference to an entity regarded as a part of the discourse setting,1 with pejorative meaning in certain contexts. 2 3 The referent of this word is the contents of the Ephesians 2:11-22 since this word is put in the neuter gender indicating the writer is not referring to a particular word or words in Ephesians 2:11-22 but rather the entire contents of this pericope. The genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the object of the improper preposition charin (χάριν), which always appears after its object. It can express purpose or cause. Here it is marker of reason indicating that the contents of Ephesians 2:11-22 are the basis or the reason for Paul’s intercessory prayer in Ephesians 3:14-21. The nominative first person singular form of the personal pronoun ego (ἐγώ) means “I myself” since it serves to emphasize with the reader that the apostle Paul 1 2 The reference in the discourse may be to that which precedes or follows. The pejorative meaning of οὗτος depends primarily upon the total context and not upon οὗτος as such. 3 Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 816). United Bible Societies. 2024 William E. Wenstrom, Jr. Bible Ministries 1 is a prisoner of Christ Jesus on behalf of the Gentile Christian community in order to proclaim this mystery of Christ. This word functions as the nominative subject, which means that it performs the action of first person singular present active indicative conjugation of the verb kamptō (κάμπτω), “I kneel,” which appears in Ephesians 3:14. Therefore, this indicates that Paul himself performs the action of this verb as he regularly interceded in prayer to the Father on behalf of the recipients of this epistle. The referent of the nominative first person singular form of the personal pronoun ego (ἐγώ) is the apostle Paul, which is indicated by the nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul,” which means “little” or “short.” He uses this name to refer to himself when he is communicating to or living among the members of the Gentile Christian community. When living among the Jews, he used his Jewish name Saul. In fact, the Lord Jesus Christ authorized him to be the apostle to the Gentiles (cf. Acts 9:15; 22:21; Romans 11:13; 15:16; Galatians 1:15-16; 2:2, 7-9). The nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul” functions as a nominative of simple apposition, which means it stands in apposition to the nominative first person singular form of the personal pronoun ego (ἐγώ) and serves to identify for the reader the referent of the latter. The nominative masculine singular noun desmios (δέσμιος) means “prisoner” referring to a person who is under custody or arrest. In classical Greek, it is used both literally, as in “bound with fetters” or metaphorically, as in “bound with a spell.” (Liddell-Scott). The word appears 9 times in the Septuagint where it is used literally of prisoners and in the figurative sense. It occurs 16 times in the Greek New Testament where it is used in a literal sense (Matthew 27:15-16; Mark 15:6; Acts 16:25, 27; 23:18; 25:14, 27; 28:17; Ephesians 3:1; 4:1; 2 Timothy 1:8; Philemon 1, 9; Hebrews 10:34; 13:3). This noun is used often of Paul being imprisoned. In Acts 16:25, it is used of Paul being imprisoned in Philippi. In Acts 23:18 and 28:17, it is used of his imprisonment in Jerusalem. The noun desmios (δέσμιος) is also used of Paul’s first Roman imprisonment because of the gospel in Ephesians 3:1, 4:1, Philemon 1, and 9. Acts 28 indicates that Paul was under house arrest during his first Roman imprisonment while awaiting his appeal before Caesar. However, in Second Timothy 1:8, the word is used of Paul’s second Roman imprisonment. The articular construction of the noun desmios (δέσμιος) is monadic, which indicates that the referent of the word it modifies it “unique.” This use of the article is indicated by the word’s genitive adjunct ou Christou Iēsou (τοῦ Χριστοῦ), “Christ,” which indicates the entire expression ho desmios tou Christou (ὁ δέσμιος τοῦ Χριστοῦ) has a monadic notion. Therefore, the articular construction of the noun desmios (δέσμιος) expresses the uniqueness of Paul being a prisoner of the Roman 2024 William E. Wenstrom, Jr. Bible Ministries 2 civil authority despite the fact that he is owned by Jesus Christ and under His authority. In Ephesians 3:1, the noun desmios (δέσμιος) also functions as a nominative in simple apposition meaning that the word stands in apposition to the nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul” indicating that Paul’s describing himself as a prisoner of the one and only Christ. The proper name Christos (Χριστός) emphasizes that Jesus of Nazareth, the incarnate Son of God delivered the church age believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. The articular construction of this word Christos (Χριστός) indicates that the referent of this word is in a class by himself and the only one deserving of the name since there were many individuals in the first century A.D. who claimed to be the Christ or were proclaimed to be the Christ. Thus, the articular construction of this word means that He is “the one and only Christ” and speaks of the incomparability of Jesus of Nazareth in that He is true Messiah and contrast to those who claim they are but are not. The genitive masculine singular form of the proper name Christos (Χριστός), “Christ” functions as a possession, which means that the word possesses the thing to which it stands related, which in our context, is the nominative masculine singular noun desmios (δέσμιος), “a prisoner” whose referent is the nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul,” which identifies the referent of the nominative first person singular form of the personal pronoun ego (ἐγώ), “I.” Therefore, this indicates that Jesus Christ “possesses” Paul or we could say that the Lord “owns” him. The genitive masculine singular form of the proper name Christos (Χριστός), “Christ” also functions as a genitive of subordination, which takes place when the genitive substantive specifies that which is subordinated to or under the dominion of the head noun. Therefore, this would indicate that Paul was “under the authority of” Jesus Christ. The proper noun Iēsous (Ἰησοῦς) means “Jesus” and is the Greek spelling of the Hebrew word Jehoshua, “Jehovah saves,” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth. The word functions as a genitive of simple apposition meaning that it stands in apposition to the genitive form of the noun Christos (Χριστός), “Christ” and simply clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim. We have textual problem that we need to address since some witnesses lack Ἰησοῦ (‫ *א‬D* F G 256 1319 1573 1852 2127 (365) pc itd, g, o copsamss eth) while most 2024 William E. Wenstrom, Jr. Bible Ministries 3 include it (𝔓𝔓46 ‫א‬2 A B D2 075 0150 33 81 104 263 424 436 459 1175 1241 1739 1912 2464 Byz [K L P] Lect itar, f vg syrh copsamss, bo). Benjamin Merkle writes “The full phrase is found in 𝔅𝔅46 ‫א‬2 A B D2 Byz but Ἰησοῦ is lacking in ‫ *א‬D* F G (a few mss. [C Ψ] have τοῦ κυρίου Ἰησοῦ). The weight of the evidence slightly favors its inclusion (Metzger 534; Hoehne r 420; contra Best 294).”4 William Larkin writes “The full phrase is found in most manuscripts (𝔓𝔓46 ‫א‬2 A B D2 𝔪𝔪 [K L P] Lect pm), while many manuscripts omit Ἰησοῦ (‫ *א‬D* F G 256 1319 1573 al), and a few read τοῦ κυρίου Ἰησοῦ (C Ψ). Best (294) prefers the shorter reading based on the transcriptional likelihood of an insertion rather than a deletion and the more frequent occurrence of Χριστός than Χριστός Ἰησοῦς in Ephesians.”5 Frank Thielman writes “The way in which Paul refers to the relationship between his imprisonment and Christ varies widely among ancient witnesses to the letter’s text. In one strongly attested tradition, Paul says that he is the prisoner τοῦ Χριστοῦ Ἰησοῦ. This reading appears in some of the most ancient witnesses (e.g., 𝔓𝔓46, B, A, Origen, Coptic) and is geographically diverse, showing up in Alexandrian (e.g., 𝔓𝔓46, B, A) as well as most Byzantine, and some Western (e.g., two manuscripts of the Old Latin, Pelagius) witnesses. It may well be the correct reading (Metzger 1994: 534, with some hesitation; Hoehner 2002: 420n1; Sellin 2008: 248). Another set of witnesses, however, omits the name Ἰησοῦ. These include the early Alexandrian ‫ ;א‬the Western trio D, F, and G; and such Byzantine witnesses as 256 and 2127. In addition to this strong external attestation is the possibility that an original τοῦ Χριστοῦ was expanded to τοῦ Χριστοῦ Ἰησοῦ under the influence of Philem. 1 and 9 (Best 1998: 294). All five references to Paul as a prisoner in the Pauline corpus also refer in some way to Jesus. If we set aside Eph. 3:1, only the two references in Philem. 1 and 9 are identical, and this makes it all the more likely that the particular expression found in those two references would have influenced the text of Eph. 3:1. The other ‘prisoner’ references seem to have had a smaller impact on the text, but they illustrate what probably happened with Philem. 1, 9 and Eph. 3:1. Τοῦ κυρίου Ἰησοῦ (C Ψ) may have been influenced by 2 Tim. 1:8, and the expressions ἐν Χριστῷ (365), and ἐν Χριστῷ Ἰησοῦ (lectionaries 156, 170, and 617) may have been influenced by Eph. 4:1. 5F 6F 7F 8F 1F * indicates the reading of the original hand of a manuscript as opposed to subsequent correctors of the manuscript, or in the “For Further Study” bibliographies, indicates a discussion of the particular topic that is recommended as a useful introduction to the issues involved mss. manuscript(s) Metzger B. M. Metzger, A Textual Commentary on the Greek New Testament (Stuttgart: Deutsche Bibelgesellschaft / New York: United Bible Societies, 1994; original ed. of 1971 based on UBS³) Hoehner H. W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids: Baker, 2002) Best E. Best, Ephesians, ICC (London: T&T Clark, 1998) 4 Merkle, B. L. (2016). Ephesians (A. J. Köstenberger & R. W. Yarbrough, Eds.; p. 86). B&H Academic. pm a great many other manuscripts al other manuscripts 5 Larkin, W. J. (2009). Ephesians: A Handbook on the Greek Text (p. 48). Baylor University Press. 2024 William E. Wenstrom, Jr. Bible Ministries 4 It seems best, therefore, to assume that at an early date the name Ἰησοῦ was added to the text under the influence of the two references in Philemon.” 6 Philip Comfort writes “Although it could be argued that the longer form may have been influenced by the wording in Philemon, where Paul thrice calls himself a ‘prisoner of Christ Jesus’ (Phlm 1, 9, 23), superior documentation supports the longer reading.”7 The NET Bible writes “Several early and important witnesses, chiefly of the Western text (‫ *א‬D* F G [365]), lack Ἰησοῦ (Iēsou, “Jesus”) here, while most Alexandrian and Byzantine MSS (𝔓𝔓46 ‫א‬1 A B [C] D1 Ψ 33 1739 [1881] 𝔐𝔐 lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by ‫’א‬s support. Nevertheless, since both ‫ א‬and D were corrected with the addition of Ἰησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (Χ ΥΙ Υ). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative.” 8 Harold Hoehner writes “There are six readings. The first τοῦ Χριστοῦ Ἰησοῦ is found in 𝔓𝔓46 ‫א‬2 A B D2 075 0150 33 81 104 263 424 436 459 1175 1241 1739 1912 2464 Byz [K L P] Lect itar, f vg syrh copsamss, bo geo2 Origen Cyril1/2 Jerome2/6 Pelagius. The second reading τοῦ Ἰησοῦ Χριστοῦ appears in (6 omit τοῦ) 630 1881 2200 l 884 itb vgmss syrp copsams arm geo1 slav (Chrysostom) (Cyril1/2) Ambrose1/2 Jerome4/6. The third reading τοῦ Χριστοῦ is in ‫ *א‬D* F G 256 1319 1573 1852 2127 (365) pc itd, g, o copsamss eth Victorinus-Rome Ambrosiaster Hilary1/2. The fourth reading τοῦ κυρίου Ἰησοῦ is found in C Ψ (Hilary1/2 Ambrose1/2 omit κυρίου). The fifth reading ἐν Χριστῷ is found in 365, and the sixth reading ἐν Χριστῷ Ἰησοῦ appears in l 156 l 170 l 617. Only the first and third readings are serious contenders whereas the second reading is a transposition of words from the first reading. The omission of Ἰησοῦ in the third reading is seen primarily in the Western texttype with the exception of ‫*א‬. Its inclusion, as in the first and second readings, is solidly in the Alexandrian and Byzantine text-types and thus has better attestation than its exclusion. It represents good geographical distribution as well as good genealogical relationships. The first reading has the best attestation.” 9 This author believes τοῦ Χριστοῦ Ἰησοῦ is the correct reading because of Hoehner’s argument that the inclusion of the word has the best attestation rather than 15F 16F 17F 6 Thielman, F. (2010). Ephesians (p. 208). Baker Academic. Comfort, P. W. (2008). New Testament Text and Translation Commentary: Commentary on the Variant Readings of the Ancient New Testament Manuscripts and How They Relate to the Major English Translations (p. 585). Tyndale House Publishers, Inc. MSS manuscripts TCGNT A Textual Commentary on the Greek New Testament 8 Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press. 9 Hoehner, H. W. (2002). Ephesians: An Exegetical Commentary. Baker Academic. 7 2024 William E. Wenstrom, Jr. Bible Ministries 5 its exclusion and represents good geographical distribution as well as good genealogical relationships. The genitive second person plural form of the personal pronoun su (σύ) means “each and every one of you as a corporate unit” or “all of you without exception” since the word not only refers to the recipients of this epistle as a corporate unit but is also used in a distributive sense emphasizing no exceptions. As we have noted throughout our study of the first two chapters of Ephesians, the referent of the second person plural form of the personal pronoun su (σύ) are Gentile Christians according to the contents of Ephesians 2:11. The articular genitive neuter plural form of the noun ethnos (ἒθνος) means “the Gentiles” since the word pertains to persons from an ethnic group or nation not allied with and trusting in the God of Israel who is Jesus Christ and is used in a collective sense for these people. Thus, this word is used of those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. The articular construction of the word is “generic” which means that the article is distinguishing the Gentile race from the Jewish race. This word functions as a genitive of simple apposition, which means that it stands in apposition to the genitive second person plural form of the personal pronoun su (σύ). Therefore, this indicates that the noun ethnos (ἒθνος) is identifying specifically who the referent of the former is. Thus, this indicates that they are Gentiles racially. The genitive second person plural form of the personal pronoun su (σύ) is the object of the preposition huper (ὑπέρ), which means “on behalf of, for the benefit ot” since it functions as a marker of benefaction or advantage expressing the idea that it was “for the benefit of” or “on behalf of” these Gentile Christians that Paul was a prisoner of Christ. Translation of Ephesians 3:1 Ephesians 3:1 For this reason, I myself, Paul, the prisoner owned by and under the authority of the one and only Christ who is Jesus for the benefit of each and every one of you as a corporate unit, who are Gentiles. (Author’s translation) Expanded translation of Ephesians 3:1 Ephesians 3:1 For this reason, I myself, Paul, the prisoner owned by and under the authority of the one and only Christ who is Jesus for the benefit of each and every one of you as a corporate unit, who are Gentiles. (Author’s translation) 2024 William E. Wenstrom, Jr. Bible Ministries 6 Exposition of Ephesians 3:1 We noted in our introduction that Ephesians is divided into two main sections. Chapters 1-3 contains the “indicatives of the faith” while chapters 4-6 contain the “imperatives.” Therefore, the latter presents the practical application of the former. The prologue or preface of the letter appears in Ephesians 1:3-14. There are also two magnificent intercessory prayers offered by Paul to the Father for the recipients of the epistle. The first appears in Ephesians 1:15-23 and serves as a hinge to chapters two and three. Its purpose is for the recipients of the letter to gain understanding regarding the contents of the first two chapters. The second intercessory prayer for the recipients of the letter appears in Ephesians 3:14-21 and serves as a hinge to the final three chapters. It presents the practical application of the first three chapters. The letter begins with Paul’s customary present greeting in the first two verses. He notes that he is an apostle of Jesus Christ (Eph. 1:1) and that grace and peace originated not only from the Father but also the Lord Jesus Christ (Eph. 1:2). As we noted, the preface of the letter appears in Ephesians 1:3-14. Paul begins by asserting that along with the Father, the Lord is worthy of praise and glorification (Eph. 1:3). The apostle then states that the Father chose the Ephesian Christian community “in Christ” before the foundation of the world (Eph. 1:4) because of their union and identification with Christ which took place at the moment of their justification through the baptism of the Spirit. Paul then teaches that the Father predestined them for adoption as His sons through their union and identification with Christ (Eph. 1:5). He asserts that they received the Father’s grace through His Son, Jesus Christ (Eph. 1:6). Not only this, but they have received redemption through the blood or death of Jesus, namely the forgiveness of our trespasses (Eph. 1:7). The Father did this when He revealed to the church the mystery of His will, according to His good pleasure that he set forth through the person of Christ (Eph. 1:9-10). Paul teaches that all things will be summed up in Christ, namely the things in heaven and the things on earth. The Christian has been claimed as the Father’s own possession because of their union and identification with Jesus Christ because they were predestined according to the Father’s purpose (Eph. 1:11). They were marked with the seal of the promised Holy Spirit because they trusted in Jesus Christ at their justification (Eph. 1:13). The first prayer, which we noted appears in Ephesians 1:15-22, teaches that the omnipotence of the Father was manifested when He raised His Son Jesus Christ from the dead (Eph. 1:20). The Father also put all of creation and every creature under the authority of His Son who He gave to the church as head over all creation and every creature (Eph. 1:21-23). 2024 William E. Wenstrom, Jr. Bible Ministries 7 In chapter two, Paul teaches that despite the fact that the recipients of the epistle were spiritually dead in their trespasses and sins and as a result were children of wrath as the rest of the human race prior to their justification, God the Father raised them up and seated them with His one and only Son, Jesus Christ because of His great love (Eph. 2:1-7). He asserts that the Father raised the church age believer up with Christ and seated them with Him at the moment of their justification through the baptism of the Spirit (Eph. 2:5-6). They were saved from the wrath of God by grace through the object of their faith, namely Jesus Christ and absolutely not on their own meritorious actions (Eph. 2:8-9). The believer is the Father’s workmanship who has been created through their union and identification with Christ Jesus for good works that God prepared beforehand so they would perform them (Eph. 2:810). Paul then asserts that the Father reconciled Jews and Gentiles through the person and work of His Son (Eph. 2:11-22). Jesus Christ is the chief cornerstone of this spiritual temple. Now, in chapter three, the apostle Paul teaches the Christian community regarding the mystery of Christ, which is that Gentile believers are fellow-heirs with Jewish believers, fellow members of the body, and fellow partakers of the promise in Christ Jesus (Eph. 3:1-6). Paul teaches that the Father’s eternal plan was accomplished through His Son (Eph. 3:7-11). The believer has confident access to the Father in prayer because of their union and identification with Jesus Christ (Eph. 3:12). The apostle also asserts that he prayed to the Father that Christ would dwell in the hearts of the Christian community in the Roman province of Asia and that they would know experientially Christ’s love for them (Eph. 3:14-21). In Ephesians 3:1, the referent of the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the contents of the Ephesians 2:11-22 since this word is put in the neuter gender indicating the writer is not referring to a particular word in Ephesians 2:11-22 but rather the entire contents of this pericope. The genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the object of the improper preposition charin (χάριν), which always appears after its object. It can express purpose or cause. Here it is marker of reason indicating that the contents of Ephesians 2:11-22 are the basis or the reason for Paul’s intercessory prayer in Ephesians 3:14-21. It does not function as a marker of purpose, which would indicate that the contents of Ephesians 2:11-22 are the purpose for which Paul intercedes in prayer to the Father on behalf of the recipients of this epistle. This is indicated by the fact that these verses are not an object or end to be attained or the intended result of Paul communicating this mystery of Christ. In other words, these verses do not constitute the intended result of Paul communicating this mystery because in Ephesians 3:2 he asserts that the reason why he communicates this mystery, i.e., the gospel is that the 2024 William E. Wenstrom, Jr. Bible Ministries 8 Father gave him this stewardship to do this. Rather, the contents of Ephesians 2:1122 serve as the basis for Paul interceding in prayer on behalf of the recipients of this epistle since they constitute the new humanity, which along with Jesus Christ, will rule over the works of God’s hands during the millennial reign of Jesus Christ. Therefore, this expression Toutou charin (Τούτου χάριν), “for this reason” is anaphoric rather than kataphoric. The former means that it is pointing to the immediate preceding context and specifically, the contents of the Ephesians 2:1122, which serves as the basis for the intercessory prayer in Ephesians 3:14-21. The latter means that it is pointing forward to the contents of Ephesians 3:2-13, which is autobiographical. Specifically, it is a digression in that Paul does not communicate his intercessory prayer on behalf of the recipients of this letter until Ephesians 3:1421 in order to remind them that he is a communicator of the mystery of Christ, which he also identifies as the gospel in Ephesians 3:7. Paul interrupts himself and digresses in order to provide the reader with more insight into the church as a mystery and his responsibility to communicate this mystery to the Gentiles. He describes it as a mystery because it was not known to Old Testament prophets but has now been revealed by the Spirit through the teaching of the apostles and specifically himself. In Ephesians 3:2-6, he defines this mystery by asserting that Gentile believers are fellow-heirs with Jewish believers, fellow members of the body, and fellow partakers of the promise in Christ Jesus. Then in Ephesians 3:7-11, he asserts that the Father’s eternal plan was accomplished through His Son. In Ephesians 3:12, he teaches that the believer has confident access to the Father in prayer because of their union and identification with Jesus Christ. Lastly, in Ephesians 3:13, he asks the recipients of this letter to not lose heart because of his imprisonment, which was for their glory. Therefore, the contents of Ephesians 2:11-22 could not possibly be the basis for the digression in Ephesians 3:2-13 because the church composed of both Jewish and Gentile Christian communities and permanently indwelt by the Holy Spirit is not the reason why Paul’s has a stewardship to communicate the mystery of Christ. In fact, he asserts in Ephesians 3:2 that the reason why he possesses this stewardship is that the Father gave it to him. Rather, the contents of Ephesians 2:11-22 are the basis for Paul’s intercessory prayer recorded in Ephesians 3:14-21. Lastly, the expression Toutou charin (Τούτου χάριν), which appears in Ephesians 3:1, appears again in Ephesians 3:14 indicating that Paul is resuming his thought which began in Ephesians 3:1 and interrupted with an autobiographical digression in Ephesians 3:2-13. This is not the first time in Ephesians that Paul has begun a thought but breaks it off temporarily but then resumes it again since he does this in Ephesians 2:1-5. The thought begun in Ephesians 2:1 is not completed until Ephesians 2:5-6, which thus creates an “anacoluthon” in Ephesians 2:2-4, which means that there is a break in the grammar. In Ephesians 2:1-3, the main verb and 2024 William E. Wenstrom, Jr. Bible Ministries 9 the subject have not been mentioned until Ephesians 2:4 where the subject God the Father is mentioned and the main verb is mentioned in Ephesians 2:5, which we noted is the third person singular aorist active indicative conjugation of the verb syzōopoieō (συζωοποιέω), “made alive together” (NET). Ephesians 2:1-4 is one incomplete sentence in order leave the readers in suspense as to how God the Father would solve the dilemma the recipients of this epistle were in prior to their justification. To mark the resumption of this thought Paul employs almost the same identical protasis of a concessive clause, which appears in Ephesians 2:1. If you recall, in Ephesians 2:5, Paul asserts ontas hēmas nekrous tois paraptōmasin (ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν), “Even though each and every one of us as a corporate unit were spiritually dead ones because of our transgressions.” (Author’s translation). The only difference between the two is that the one in Ephesians 2:1 employs the accusative second personal plural form of the personal pronoun su (σύ), which refers to the recipients of the Ephesian epistle. On the other hand, the one in Ephesians 2:5 employs the accusative first person plural form of the personal pronoun ego (ἐγώ), which refers to both Paul and the recipients of this epistle. Therefore, the conjunction kai (καί) in Ephesians 2:5 introduces a concessive clause, which resumes and completes the one it introduces in Ephesians 2:1 but with a slight difference in subject. Therefore, in Ephesians 3:1-14, Paul once again employs the figure of anacoluthon and in Ephesians 3:14, he marks the resumption of his thought by repeating the exact same expression Toutou charin (Τούτου χάριν), which begins Ephesians 3:1. Thus, the evidence within Ephesians itself indicates that the expression Toutou charin (Τούτου χάριν) in Ephesians 3:1 is anaphoric rather than kataphoric. This expression appears in only one other place in Paul’s writings, namely, Titus 1:5. William Larkin writes “This v. is an incomplete sentence (anacoluthon) since Paul begins his thought but does not complete it immediately. Instead, after referring to his own situation as being a prisoner of Christ on behalf of the Gentiles, he decides to elaborate on his apostolic ministry in relation to God’s mystery and the Ephesian Christians. His orig. thought (in this case a prayer) then resumes in 3:14.” 10 Clinton Arnold writes “Structurally, Paul begins this passage as though he is beginning his prayer of intercession for his readers, but then suddenly breaks off to write about his divinely commissioned role to proclaim the gospel to the Gentiles. The expression ‘for this reason’ (τούτου χάριν) connects the prayer to the previous passage (2:11–22) and technically serves as the basis for the prayer, which he v. verse(s) orig. origin, original(ly) 10 Merkle, B. L. (2016). Ephesians (A. J. Köstenberger & R. W. Yarbrough, Eds.; p. 86). B&H Academic. 2024 William E. Wenstrom, Jr. Bible Ministries 10 resumes in 3:14 with the repetition of ‘for this reason (τούτου χάριν) … I bow my knees before the Father [in prayer].’ There are a number of ways that the content of 2:11–22 serves as a basis for Paul’s prayer for the Ephesians. The central idea of the nearness of God (2:13), the notion of peace with God (2:14, 15, 17), the fact that Jews and Gentiles together have been reconciled to God (2:16), and the truth that through Christ we all have access to the Father through the Spirit (2:18) underscore Paul’s right to approach God in prayer and to appeal to him on behalf of these believers. But the fact that Jews and Gentiles together form a spiritual temple that constitutes a home for God through the Spirit (2:19–22) may help explain why Paul prays to God to strengthen them by his Spirit and why he prays for Christ to inhabit this dwelling fully (3:16– 17). Why Paul chooses to use the relatively uncommon construction (τούτου χάριν) rather than his more common way of expressing ‘for this reason’ (διὰ τοῦτο; see 1:15; 5:17; 6:13) is not immediately clear, but he does use it on one other occasion (Titus 1:5), and it does appear in Jewish literature of this time (e.g., 1 Macc 13:4; Jos., Ant. 4.197; Philo, Leg. 1.59; 2.56; 3.27, 32).” 11 Lenski writes “The adverbial accusative χάριν has become a preposition, which is usually postpositive, that governs the genitive. The phrase is practically the same in meaning as διὰ τοῦτο. Yet we are not to supply the copula as if Paul here says that he is Christ’s prisoner on behalf of the Gentiles for the reason stated in the preceding. The phrase is to be construed with a verb that has not yet been written. We have it in v. 14. We drop the debate as to whether “for this cause” connects only with 2:22, or with 2:11–22, or even with more, since 2:22 is itself vitally connected with what precedes.”12 Therefore, by way of review, let’s review the contents of Ephesians 2:11-22. We begin by noting that Ephesians 2:11 begins a new section of the epistle which comes to an end in Ephesians 2:22. This section teaches that Gentile church age believers are united with Jewish church age believers through their union and identification with Jesus Christ, which took place at their justification through the baptism of the Spirit. This section is broken out into three parts. The first appears in Ephesians 2:1112 and describes the Gentile church age believer’s pre-justification unregenerate state in relation to the Jews (2:11-12). The second occurs in Ephesians 2:13-18 and describes the Gentile church age believer’s post-justification regenerate state. It also teaches that Jesus Christ reconciled the Jew and Gentile races through His substitutionary spiritual and physical deaths on the cross. The third and final part occurs in Ephesians 2:19-22 and describes the new status of these Gentile Christians Ant. Antiquities (Josephus) 11 Arnold, C. E. (2010). Ephesians (pp. 184–185). Zondervan. 12 Lenski, R. C. H. (1937). The interpretation of St. Paul’s Epistles to the Galatians, to the Ephesians and to the Philippians (p. 461). Lutheran Book Concern. 2024 William E. Wenstrom, Jr. Bible Ministries 11 in that they along with Jewish Christians form the new humanity with Jesus Christ and the teaching of His apostles as the foundation of this new humanity. The contents of Ephesians 2:11-13 present a strong inference from the contents of Ephesians 2:1-10, which speaks of the church age believer’s union and identification with Christ, which was the product of God’s grace policy which flows from the function of His attribute of love. As we noted, in Ephesians 2:1-6, the apostle Paul employs a concessive clause. Ephesians 2:1-3 is the protasis of this concessive clause whereas Ephesians 2:4-6 is the apodosis. In Ephesians 2:1-3, Paul describes the unregenerate state of the recipients of this epistle whereas in Ephesians 2:4-6, he describes their present regenerate state. In Ephesians 2:1, Paul describes the recipients of this epistle as spiritually dead ones because of their transgressions, in other words, because of their sins. Then in verse 2, he describes them prior to their justification through faith in Jesus Christ as living their lives by means of these sins and transgressions in agreement with the standard of the unregenerate people of this age, and which standard is the production of the cosmic world system. He then elaborates on the cosmic world system by asserting that prior to their justification, the recipients of this letter lived their lives in agreement with the standard of the sovereign ruler, who is of course Satan or the devil. Paul further describes Satan as the sovereign governmental authority ruling over the evil spirits residing in the earth’s atmosphere. He then describes the devil as the spirit who is presently working in the lives of those members of the human race who are characterized by disobedience, which is a reference to unregenerate humanity. Then, in Ephesians 2:3, Paul describes both the unregenerate state of the recipients of the Ephesian epistle and himself as selfishly conducting their lives by means of those lusts, which are produced by their flesh, which is a reference to the indwelling Adamic sin nature. He then elaborates further on their unregenerate state as indulging those inclinations which are produced by their flesh, in other words, those impulses, which are the product of their flesh, i.e., their old Adamic indwelling sin nature. Consequently, each of them caused themselves to be children who are objects of God’s wrath because of their natural condition from physical birth, which is a reference to the imputation of Adam’s sin in the garden at the moment of physical birth. Paul then completes this description of their unregenerate condition as corresponding to the rest of unregenerate humanity who like them caused themselves to be children who are objects of God’s wrath because of their natural condition from physical birth. Then, as we noted, in Ephesians 2:4-6, the apostle Paul describes the regenerate state of these Gentile Christians, which was the direct result of the Father exercising His love on behalf of them even though they were spiritually dead and enslaved to the sin nature and Satan and his cosmic system. In Ephesians 2:4-5, he asserts that because God is rich with regards to mercy, and specifically because of the exercise 2024 William E. Wenstrom, Jr. Bible Ministries 12 of His great love with which He loved the church age believer, even though they were spiritually dead ones because of their transgressions, He caused each of them to be made alive together with the one and only Christ. He then asserts that each of them are saved because of grace. In Ephesians 2:6, he defines what he means that the Father caused them to be made alive together with the one and only Christ. He defines it as causing them to be raised with the one and only Christ. Correspondingly, he also defines it as causing them to be seated in the heavenlies because of their faith in Christ at justification and correspondingly, because of their union and identification with Christ. Therefore, this concessive clause in Ephesians 2:1-6 asserts that the Father made the recipients of this epistle alive together with His one and only Son, Jesus Christ even though they were spiritually dead and enslaved to the indwelling Adamic sin nature and Satan’s cosmic world system. The Father made them alive together with His Son by identifying them with His Son in His resurrection and session at His right hand because of their faith in His Son at justification and their union and identification with His Son. In Ephesians 2:7, Paul presents the purpose of identifying them with Christ, namely, the Father did this so that He could display for His own glory during the ages, which are certain to come, the incomparable wealth, which is the product of His grace because of kindness for the benefit of each and every church age believer because of their faith in and union and identification with His Son, Jesus Christ. In Ephesians 2:8, Paul asserts that the recipients of this epistle are saved because of grace by means of faith! In other words, their salvation never originated from any one of them as a source but rather it originated as the gift from God. In Ephesians 2:9, the apostle Paul asserts that their salvation never originated from meritorious actions as a source so that they can never for their own glory enter into the state of boasting. Lastly, in Ephesians 2:10, he asserts that the church age believer is the Father’s creative workmanship. He then presents the reason why this is the case by asserting that the church age believer has been created by means of their faith in Jesus Christ at justification and correspondingly because of their union and identification with Him. The purpose of which he asserts is that the church age believer would produce actions, which are divine good, which God prepared in advance in eternity past so that the church age believer would conduct their life by means of them. Now, Ephesians 2:11 and 12 are both hoti (ὅτι) direct object clauses whose thought is completed by the contents of Ephesians 2:13. Also, like Ephesians 2:1-3, Paul in Ephesians 2:11-12 describes the unregenerate state of the recipients of this letter. However, unlike Ephesians 2:1-3, here in Ephesians 2:11-13, he describes them as Gentile Christians. Therefore, he is describing the unregenerate state of these Gentile Christians in Ephesians 2:11-12. In fact, he is also comparing their 2024 William E. Wenstrom, Jr. Bible Ministries 13 unregenerate state in relation to the covenant people of God, namely the Jewish people. Thus, he is comparing the unregenerate state of these Gentile Christians in relation to the Jewish people in order to accentuate or emphasize what the Father has accomplished for them through their faith in His Son at justification and their union and identification with His Son. What the Father accomplished for them at their justification through the baptism of the Spirit was in accordance with His grace policy, which flowed from the exercise of the Father’s attribute of love. In Ephesians 2:11, the apostle describes the unregenerate state of these Gentile Christians as being uncircumcised and then in Ephesians 2:12, he describes them as being without the Messiah, i.e., the Christ and alienated form the citizenship of Israel and were strangers to the covenants of promise. Consequently, he describes them as possessing no confident expectation of blessing from God because they do not possess a covenant relationship with Him like the Jews possessed with Him. Then, like Ephesians 2:4-6, Paul in Ephesians 2:13 describes the regenerate state of these Gentile Christians by asserting that they were brought near to God and His covenant people Israel by the blood of Christ because of their faith in Christ at justification and their union and identification with Christ. So therefore as we noted, the contents of Ephesians 2:11-13 present a strong inference from the contents of Ephesians 2:1-10. What is being inferred is that these Gentile Christians must continue to make it their habit of remembering that they were brought near to God and His covenant people Israel because of their faith in His Son Jesus Christ at their justification and resultant union and identification with Him when they possessed absolutely no relationship with either God or His covenant people. In fact, the contents of Ephesians 2:14-22 teaches that the Father created a new humanity, which is composed of both Jews and Gentiles who He declared justified through faith in His Son, who is the head of this new humanity. Consequently, the Father identified both groups with His Son in His crucifixion, death, burial, resurrection and session at His right hand through the baptism of the Spirit. Together, this passage asserts that they form the temple of God. Therefore, Ephesians 2:11 enables Paul to transition from his statements in Ephesians 2:1-10 to his statements in Ephesians 2:11-22. Now, Ephesians 2:11 begins with the command mnēmoneuete hoti pote hymeis ta ethnē en sarki (μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί), “each and every one of you as a corporate unit must continue to make it your habit of remembering that formerly each and every one of you as a corporate unit who belong to the Gentile race with respect to the human body.” (Author’s translation) A comparison of the contents of Ephesians 2:12-13 with this command and the rest of the contents of Ephesians 2:11 indicates that Paul is commanding these Gentile Christians who were called “uncircumcision” by the Jews and possessed 2024 William E. Wenstrom, Jr. Bible Ministries 14 absolutely no relationship with God or His covenant people Israel were to remember that they were brought near to God and His covenant people Israel by the blood of Christ. This took place because of their faith in Christ at justification and their union and identification with Christ despite the fact that they possessed absolutely no relationship whatsoever with God or His covenant people, Israel. As we noted in our exegesis of Ephesians 2:11, the second person plural present active imperative conjugation of the verb mnēmoneuō (μνημονεύω), “each and every one of you as a corporate unit must make it your habit of remembering” pertains to recalling information repeatedly from memory but without necessarily implying that the person has actually been forgotten. Therefore, this verb indicates that Paul is requesting that the recipients of this epistle, who he identifies as Gentile Christians, to remember or recall that they were brought near to God and His covenant people, Israel by the blood of Christ because of their faith in Christ at justification and union and identification with Christ. The implication is that were taught in the past by Paul and their pastors that that they were brought near to God and His covenant people, Israel by the blood of Christ because of their faith in Christ at justification and union and identification with Christ. Now, as we also noted in our exegesis of Ephesians 2:11, the referent of the second person plural form of this verb mnēmoneuō (μνημονεύω), “each and every one of you as a corporate unit must make it your habit of remembering” is Gentile Christians. This is indicated by the hoti (ὅτι) direct object hoti pote hymeis ta ethnē en sarki (ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί), “that formerly each and every one of you as a corporate who belong to the Gentile race of people with respect to the human body” (Author’s translation), which modifies it. The second person plural form of this verb means “each and every one of you” because it is not only referring to these Gentile Christians as a corporate unit but it is also used in a distributive sense emphasizing no exceptions. The latter emphasizes that “each and every one of” these Gentile Christians must remember that they were brought near to God and His covenant people Israel by the blood of Christ because of their faith in Christ at justification and union and identification with Christ. The present imperative conjugation of this verb mnēmoneuō (μνημονεύω) is the only verb in the imperative conjugation in the first three chapters of Ephesians. Here in Ephesians 2:11 the present imperative conjugation is “not” an ingressiveprogressive present imperative, which emphasizes both the inception and progress of an action commanded. The implication is that the command was issued but not obeyed or it was never given to the recipients of this command. Therefore, this would express the idea that these Gentile Christians were “to enter into the habit of” remembering that they were brought near to God and His covenant people Israel by the blood of Christ because of their faith in Christ at justification and union and identification with Christ and must “continue doing so.” The implication is that they 2024 William E. Wenstrom, Jr. Bible Ministries 15 were issued this command before but were not obeying it or they never received this command in the first place. This author interprets the present imperative conjugation of this verb mnēmoneuō (μνημονεύω) as a customary present imperative whose force is for these Gentile Christians to simply “continue making it their habit of” performing the action of this verb. Therefore, it indicates that these Gentile Christians as the subject were “to continue making it their habit of” remembering that they were brought near to God and His covenant people Israel by the blood of Christ because of their faith in Christ at justification and union and identification with Christ. This interpretation of the present imperative is supported by the contents of this epistle, which do not give any indication whatsoever that these Gentile Christians were not already doing this. Nor is it implied within the contents of this letter that they were not already doing this. The meaning of the verb itself implies that they were taught in the past that they were brought near to God and His covenant people by the blood of Christ because of their faith in Christ at justification and union and identification with Christ. There are at least five reasons why Paul issues this command to the recipients of this letter to remember that they were brought near to God and His covenant people by the blood of Christ because of their faith in Christ at justification and their union and identification with Him despite the fact that they never possess a covenant relationship with Him or His covenant people. First, it is designed to promote unity among the Gentile and Jewish Christian communities. In other words, the purpose of this command was to maintain unity experientially between these two communities. The implication is that they would not enter into divisions so as to sever their relationship with each other. This unity would be maintained experientially when these Gentile Christians practice the love of God when interacting with members of the Jewish Christian community. This we noted in our introduction is the main purpose for the contents of this entire epistle. This is indicated by the fact that Paul opens the practical application of his teaching in the first three chapters by commanding the recipients of the letter to maintain the unity of the Spirit in the bond of peace in Ephesians 4:3. This would be accomplished by living in a manner worthy of their calling and by practicing humility, gentleness, patience and tolerance of one another through the practice of the command to love one another, which Paul instructs them to do in Ephesians 4:1-2. Thus, motivation to practice the command to love another is the second reason for this command in Ephesians 2:11. They are obligated to do so because God the Father exercised His love on behalf of them when they were spiritually dead and possessing absolutely no relationship with Him or His covenant people, Israel. The third reason for this command in Ephesians 2:11 is to keep the Gentile Christians humble by preventing them from being arrogant in relation to their Jewish 2024 William E. Wenstrom, Jr. Bible Ministries 16 brothers and sisters in Christ. If God treated them according to His grace policy, which manifests His attribute of love when they were spiritually dead and possessing absolutely no relationship with Him and His covenant people Israel, they should remain humble and not be arrogant towards those in the Jewish Christian community who do possess a covenant relationship with God. Again, they are obligated to treat their brothers and sisters in Christ in the Jewish community according to this same grace and love because God exercised His grace and love toward them when they were not His covenant people and possessed absolutely no relationship with Him whatsoever. The fourth reason why Paul issues this command in Ephesians 2:11 is to promote thankfulness to God on the part of these Gentile Christians. They should always express their gratitude to the Father for the great deliverance He provided them through faith in His Son Jesus Christ and their union and identification with Him. Thus, they should live their lives in a manner which reflects this new relationship that they have with God the Father through their union and identification with His Son, Jesus Christ, which they received through the baptism of the Spirit the moment the Father declared them justified through faith in His Son. The fifth and final reason that Paul issues this command in Ephesians 2:11 is so that these Gentile Christians will ultimately praise the Father for His glorious grace policy which He exercised towards them when they were spiritually dead and possessed absolutely no relationship with Him and His covenant people Israel. If you recall, Paul in Ephesians 1:3-6 asserts that the Father is worthy of praise because He elected both Gentile and Jewish Christians by predestinating them to adoption as sons because of their faith in His Son Jesus Christ at justification as well as their union and identification with Him. Now, here in Ephesians 2:11-13, Paul wants these Gentile Christians to praise the Father for His glorious grace policy which He manifested when He declared them justified through faith in His Son and simultaneously made them alive together with His Son, which echoes Ephesians 2:5. If you recall, in Ephesians 2:6, Paul defines being made alive together with His Son as being identified with Him in His resurrection and session at the Father’s right hand. Now, as we noted the command in Ephesians 2:11 is modified by a hoti (ὅτι) direct object clause, which describes the recipients of this epistle as receiving the designation “uncircumcision” with respect to the human body by those who receive the designation “circumcision” with respect to the human body, which is performed by human beings. This direct object clause asserts that the recipients of this epistle who were Gentile Christians who are called “uncircumcision” by those who are called “circumcision” were brought near to God and His covenant people Israel by the blood of Christ because of their faith in Christ at justification and union and identification with Christ. Therefore, this would indicate this action on the part of 2024 William E. Wenstrom, Jr. Bible Ministries 17 God of bringing these Gentiles were brought near to Himself and His covenant people by the blood of His Son Jesus Christ through their faith in His Son was to receive the action of being remembered by these Gentile Christians. Ephesians 2:12 is also a hoti (ὅτι) direct object clause, which also describes the unregenerate state of these Gentile Christians and describes them as being without the Messiah, i.e., the Christ and alienated form the citizenship of Israel and were strangers to the covenants of promise. Consequently, he describes them as possessing no confident expectation of blessing from God because they do not possess a covenant relationship with Him like the Jews possessed with Him. Therefore, this would indicate this action on the part of God of bringing these Gentiles were brought near to Himself and His covenant people by the blood of His Son Jesus Christ because of their faith in His Son at justification despite the fact that they possessed absolutely no relationship whatsoever with God or His covenant people was to receive the action of being remembered by these Gentile Christians. Ephesians 2:13 continues the hoti (ὅτι) direct object clause in Ephesians 2:12 by presenting a contrast with the contents of Ephesians 2:12. In Ephesians 2:13, Paul describes these Gentile Christians as having been brought near to God and His covenant people Israel by the blood of His Son, Jesus Christ because of their faith in Christ at justification and their union and identification with Christ. Therefore, these two hoti (ὅτι) direct object clauses in Ephesians 2:11-13 identify what these Gentile Christians must continue to make it their habit of remembering. Specifically, they must continue to make it their habit of remembering that despite the fact that they had absolutely no relationship with God and His covenant people Israel, God the Father brought them near to Himself and His covenant people Israel by the blood of His Son Jesus Christ. He did this because of their faith in His Son Jesus Christ at justification and union and identification with Him. The indefinite temporal particle pote (ποτέ), “formerly” is used of an indefinite time in the past experience of these Gentile Christians who lived in the various cities and towns in the Roman province of Asia. This particle speaks of a period of time prior to these Christians being declared justified by the Father through faith in His one and only Son, Jesus Christ. Thus, it refers to their pre-conversion portion of their lives as human beings on planet earth. In other words, it refers to their unregenerate state. The two hoti (ὅτι) direct object clauses in Ephesians 2:11 and 12 describe this state as possessing absolutely no relationship with God or His covenant people Israel. The referent of the nominative second personal plural form of the personal pronoun su (σύ), “each and every one of you as a corporate unit” is of course the recipients of this epistle who Paul describes here in Ephesians 2:11 as Gentile Christians. The word means “each and every one of you as a corporate unit” since the word not only refers to these Gentile Christians living in the various Christian 2024 William E. Wenstrom, Jr. Bible Ministries 18 communities throughout the Roman province of Asia as a corporate unit but is also used in a distributive sense emphasizing no exceptions. The articular nominative neuter plural form of the noun ethnos (ἒθνος), “those who are Gentiles” pertains to those members of the human race who are not allied with and trusting in the God of Israel who is Jesus Christ and is used in a collective sense for these people. Thus, this word is used of those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. In other words, they are not descended from Abraham, Isaac and Jacob (i.e., Israel) who are the progenitors of the nation of Israel. The articular construction of the word is “generic” which distinguishes the Gentile race from the Jewish race. We also noted in our exegesis that the noun sarx (σάρξ), “the flesh” pertains to human nature understood by the physical body and is the object of the preposition en (ἐν), which is a marker of specificity. Therefore, this prepositional phrase en sarki (ἐν σαρκί) means “with respect to the human body” and expresses the idea that the recipients of this epistle are Gentiles “with the respect to their human body” because they did not practice the rite of circumcision. This hoti (ὅτι) direct object clause in Ephesians 2:11 is then modified by the participial clause hoi legomenoi akrobystia hypo tēs legomenēs peritomēs en sarki cheiropoiētou (οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου), “Specifically, those who receive the designation ‘uncircumcision’ by those who receive the designation ‘circumcision’ with respect to the flesh performed on the body by human hands” (Author’s translation). This participial clause serves to further describe these Gentiles Christians as those who called the “uncircumcision” by the Jews. The articular nominative masculine plural present passive participle conjugation of the verb legō (λέγω), which we noted in our exegesis pertains to persons who identified by a particular designation or name that reflects a bodily characteristic. This bodily characteristic is identified by the articular nominative feminine singular form of the noun akrobustia (ἀκροβυστία), “the uncircumcision,” which we noted pertains to the state of being uncircumcised which speaks of the state of not having the foreskin of the penis cut off. Here it is obviously used in a literal sense. The referent of the masculine plural form of this verb is the recipients of this epistle, who Paul identifies as Gentile Christians because in context Paul is asserting that these individuals were described by the Jewish people with the derogatory term “uncircumcision.” The passive voice of this verb legō (λέγω) means that the recipients of this epistle who are identified as Gentile Christians receive the action being designated “uncircumcision” by an expressed agency, which is the “circumcision,” which is a reference of course to the Jewish people. 2024 William E. Wenstrom, Jr. Bible Ministries 19 The uncircumcision of the Gentiles was evidence that they did not possess a covenant relationship with God unlike the Jews who did possess a covenant relationship with God and circumcision was evidence of that relationship. The verb legō (λέγω) appears once again in Ephesians 2:11. However, as we noted in our exegesis this time we have the articular genitive feminine singular present passive participle conjugation of the word. As was the case when it was employed by Paul the first time in this verse, the word pertains to a person or persons being identified by a particular designation or name that reflects a bodily characteristic. However, this time the bodily characteristic is identified by the genitive feminine singular form of the noun peritomē (περιτομή), “circumcision,” which is used in a literal sense of cutting off the foreskin of the male genital organ as a visible mark which distinguishes them from the rest of the human race as the covenant people of God. The referent of the masculine plural form of this verb are the Jewish people because the term “circumcision” was a term the Gentiles gave to the Jews because they performed the rite of circumcision on their baby boys at eight days old as an identification mark that they were His covenant people through faith in Him. Once again, we have the prepositional phrase en sarki (ἐν σαρκὶ). As was the case the first time the word appeared in this verse, the noun sarx (σάρξ) pertains to the human body with emphasis upon its substance or what it is composed of. In other words, it refers to the human nature understood by the physical body. It is used again as the object of the preposition en (ἐν), which functions again as a marker of specificity. Therefore, it is marking this noun sarx (σάρξ) as the specific area in which the descendants of Abraham, Isaac and Jacob are circumcised, namely with respect to their physical bodies. This is indicated by the genitive adjective cheiropoiētou (χειροποιήτου), “performed by human hands.” (Author’s translation) Therefore, when this prepositional phrase en sarki (ἐν σαρκί) appears a second time in the verse it expresses the idea that those who call the Gentiles “uncircumcision” are the circumcision with the respect to the human body because they do practice the rite of circumcision. The passive voice of the verb legō (λέγω) indicates that the Jews receive the action of being designated “circumcision” from the Gentiles. The participle conjugation of this verb is in the genitive case when it is used here a second time because it functions as the object of the preposition hupo (ὑπό), which functions as a marker of agency. Therefore, this word indicates that the Jews are the agency which designates Gentiles as “the uncircumcised.” Now, as we noted in our exegesis of Ephesians 2:11, the articular genitive feminine singular form of the adjective cheiropoiētos (χειροποίητος) denotes something created by finite and temporal humanity as opposed to the infinite and eternal God. In other words, it speaks of something that is man-made rather than 2024 William E. Wenstrom, Jr. Bible Ministries 20 created by God. This word functions as a genitive of production, which is expressing the idea that this circumcision was “produced by” or “performed by” human hands or human beings. Paul employs the adjective cheiropoiētos (χειροποίητος) to emphasize that the rite of circumcision, which the Jews were commanded by God to practice, stands in stark contrast to the circumcision produced by God Himself, which he mentions in Colossians 2:11-13, Philippians 3:3 and Romans 2:29. This is indicated by the fact that the former is the product of human beings. The latter corresponds to the circumcision of the heart which God spoke about to the Jews in the Old Testament (cf. Deut. 10:16; 30:6; Jer. 4:4). The circumcision Paul mentions in Colossians 2:11-13 is accomplished through the baptism of the Spirit at the moment of justification and is identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. In Philippians 3:2-3, Paul makes the contrast between the circumcision performed by human hands that which is performed by the Holy Spirit when a sinner is declared justified by the Father through faith in His one and only Son, Jesus Christ. In Romans 2:29, Paul asserts that the circumcision of the sinner’s heart by the Holy Spirit is vastly superior to the circumcision which is merely performed by human beings. This circumcision performed by the Holy Spirit on the justified sinner is not only superior to the circumcision which the Jews practiced in obedience to God’s command but also can be performed on both Jew and Gentiles and both male and female. The circumcision performed by human hands is vastly inferior to the circumcision by the Holy Spirit at the sinner’s justification. Now, Ephesians 2:12 is a hoti (ὅτι) direct object clause, which serves as the direct object of the second person plural present active imperative conjugation of the verb mnēmoneuō (μνημονεύω), which appears in Ephesians 2:11. It resumes the hoti (ὅτι) direct object clause in Ephesians 2:11. This verse contains five more descriptions of these Gentile Christians prior to their justification. The first asserts that they were characterized as being without a relationship with Jesus Christ. The second asserts that they were characterized as being alienated from the citizenship of Israel. The third asserts that they were characterized as being strangers to the covenants, which all produced the promise of a Savior. The fourth asserts that they were characterized as not possessing a confident expectation of blessing. The fifth and final description asserts that they were characterized as being without a relationship with God in the sphere of the cosmic world of Satan. A comparison of the contents of Ephesians 2:13 and this hoti (ὅτι) direct object clause in Ephesians 2:12 indicates that these Gentile Christians who were at one time prior to their justification without a relationship with Jesus Christ, alienated from the citizenship of Israel, strangers to the covenants of promise, possessing no confident 2024 William E. Wenstrom, Jr. Bible Ministries 21 expectation of blessing and were without a relationship with God in the world were brought near to God and His covenant people, Israel by the blood of Christ. Ephesians 2:12 also presents the reason why they were brought near to God and His covenant, namely because of their faith in Christ at justification and union and identification with Him. Therefore, this hoti (ὅτι) direct object clause in Ephesians 2:12 would indicate this action on the part of God when they were without a relationship with Christ, alienated from the citizenship of Israel, strangers to the covenants of promise, not possessing a confident expectation of blessing and were without a relationship with God in the world was to receive the action of being remembered by these Gentile Christians. Now, each of these five descriptions of these Gentile Christians prior to their conversion to Christianity in Ephesians 2:12 are alluding to the privileges God bestowed upon the nation of Israel. In Romans 3:2 and 9:4-5, Paul enumerates these privileges. So therefore, these eight privileges in Romans 9:4-5 that God graciously bestowed on the nation of Israel implies that the Gentiles were cut off each of them. They were not adopted by God, nor did they received the presence of the Shekinah Glory, nor were they give the Abraham, Palestinian, Davidic, New and Mosaic covenants. They were not given the Law, nor the temple service or the unconditional promises that God made to Israel. They did not descend from Abraham, Isaac and Jacob. Lastly, the Messiah did not descend from any Gentile nation on earth. Thus, when Paul describes the Gentiles in Ephesians 2:12, he is alluding to each of these eight privileges directly or indirectly. Thus, the five descriptions of the Gentiles in Ephesians 2:12 are from the Gentile perspective, five disadvantages. Now, in Ephesians 2:12, the first description of the unregenerate state of these Gentile Christians is that they used to be characterized as being without a relationship and fellowship with Christ. Therefore, if we compare the command to remember in Ephesians 2:11 with this first description of these Christian Gentiles prior to their conversion to Christianity in Ephesians 2:12, Paul wants these Gentile Christians to continue to make it their habit of remembering that they used to be characterized as being without a relationship and fellowship with Christ. The expression tō kairō ekeinō (τῷ καιρῷ ἐκείνῳ), “at that time” refers to the unregenerate state of these Gentile Christians. During this period of their lives they were uncircumcised, without the Messiah, alienated from the citizenship of Israel, strangers to the covenants of promise, possessing absolutely no confident expectation of blessing and being without God in the world. This noun functions as a dative of time, which indicates that it is marking their period of their lives when they were unregenerate when they possessed these characteristics. 2024 William E. Wenstrom, Jr. Bible Ministries 22 The proper name Christos (Χριστός), “Christ” contains the figure of metonymy which means that the one and only Christ is put for a relationship and fellowship with Him. This word is the object of the improper preposition choris (χωρίς), which functions here as a marker of separation. Therefore, this word marks Jesus Christ as the person whom these Gentile Christians were separated from during their unregenerate state or did not possess a relationship with. Therefore, this prepositional phrase expresses the idea that these Gentile Christians used to exist in the state prior to their justification as being “without Christ” and specifically, “without a relationship or fellowship with Christ.” Now as we noted in our exegesis of Ephesians 2:12, the apostle Paul employs the figure of ellipsis four times. He uses it in each of the next four descriptions of these Gentile Christians prior to their justification. In each instance, he is deliberately omitting the second person plural imperfect active indicative conjugation of the verb eimi (εἰμί), though it is implied from the first description. As was the case when it appeared earlier in the first description, the word means “to possess certain characteristics” in each of the next four descriptions. In each instance of the next four descriptions, the referent of the second person plural form of this verb is the recipients of this epistle whom Paul describes in Ephesians 2:11 as uncircumcised Gentiles. The second person plural form of this not only refers to these Gentile Christians as a corporate unit but is also used in a distributive sense emphasizing no exceptions. In each instance of the next four descriptions where the word is implied, the characteristics which these Gentile Christians possessed are presented in Ephesians 2:11 and 12. The former describes them as being uncircumcised. On the other hand, the latter describes them as being without the Messiah, alienated from the citizenship of Israel, strangers to the covenants of promise, possessing absolutely no confident expectation of blessing and being without God in the world. Now, the second description of these Gentile Christians prior to their justification, which Paul presents in Ephesians 2:12 is that they were characterized as being alienated from Israel’s citizenship. Therefore, if we compare the command to remember in Ephesians 2:11 with this second description of these Christian Gentiles prior to their conversion to Christianity in Ephesians 2:12, Paul wants them to continue to make it their habit of remembering that they used to be characterized as being alienated from the nation of Israel’s citizenship. We noted that the verb apallotrioō (ἀπαλλοτριόω) means “to be alienated” from someone since the word pertains to being considered foreign to someone and consequently separated from another citizenry. They were alienated from the citizenship of the nation of Israel in these that both groups were estranged from each other. It expresses the idea that there was hostility and unfriendly relations between 2024 William E. Wenstrom, Jr. Bible Ministries 23 the two groups prior to their conversion to Christianity. This verb also appears in Ephesians 4:18 where it is used again to describe these Gentile Christians who were the recipients of this epistle and it describes them as being “alienated from the life of God.” It also appears in Colossians 1:21 to describe the Colossian Christian community when they were unregenerate and which community was Gentile. The articular genitive feminine singular form of the noun politeia (πολιτεία), “citizenship” pertains to a body of citizens of a particular group of people or nation. The articular construction of this word is monadic, which indicates that this particular body of citizens are “unique” or “one of a kind.” This use of the article is indicated by the word’s genitive adjunct tou Israēl (τοῦ Ἰσραὴλ), “of Israel.” (NET) Thus the entire expression tēs politeias tou Israēl (τῆς πολιτείας τοῦ Ἰσραὴλ), “from the citizenship of Israel” (NET) is expressing a monadic notion. The articular genitive masculine singular form of the proper name Israēl (Ἰσραήλ) refers to the nation of Israel who are descendants of Abraham, Isaac and Jacob whose name was changed to “Israel” by God Himself (cf. Gen. 32:28). The articular construction of this word is also monadic which means that the nation of Israel is “unique” or “one of a kind” since it is the only nation, which God elected to represent Him to the rest of the citizens of the world. It is also unique because it is the only nation of the world in which God entered into a covenant relationship with. Therefore, the second description of the unregenerate state of these Gentile Christians was that they were alienated from Israel’s citizenship in the sense that they did not belong to their citizenry. It describes them as being estranged from the citizenship of Israel and expresses the idea that there was hostility and unfriendly relations between them and this citizens of Israel prior to their conversion to Christianity. The third description of the unregenerate state of these Gentile Christians, which Paul presents here in Ephesians 2:12 defines specifically the second description of them. It describes them as being characterized as strangers to the most important promise, which was the product of all the covenants God established with Israel. It explains why these Gentile Christians were alienated from the citizenship of Israel. Thus, this description indicates that these Gentile Christians prior to their justification were characterized as being alienated from the citizenship of Israel because they were strangers to the covenants of promise. They were strangers to the unconditional covenants that God established with the nation of Israel, which all promised a Savior to deliver them from eternal condemnation, condemnation from the Law, enslavement to sin and Satan, personal sins and spiritual and physical death. Therefore, if we compare the command to remember in Ephesians 2:11 with this third description of these Christian Gentiles prior to their conversion to Christianity in Ephesians 2:12, Paul wants these Gentile Christians to continue to make it their 2024 William E. Wenstrom, Jr. Bible Ministries 24 habit of remembering that they used to be characterized as being strangers to the most important promise, which is the product of the covenants. The noun diathēkē (διαθήκη), “the covenants” refers to the five covenants God established with the citizenship of Israel. God never established with any Gentile nations. Five of these covenants that God established with the nation of Israel were unconditional and one conditional. The articular construction of this word is monadic which means that these covenants which God established with the nation of Israel are “unique” or “one of a kind” since it is the only nation, which God entered into a covenant relationship with. This use of the article is indicated by the word’s genitive adjunct tēs epangelias (τῆς ἐπαγγελίας), “of promise.” (NET) Thus the entire expression xenoi tōn diathēkōn tēs epangelias (ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας), “strangers to the covenants of promise” (NET) is expressing a monadic notion. The noun epangelia (ἐπαγγελία), “the most important promise” refers to God entering into a promise with the nation of Israel to provide them a Savior who will deliver them from eternal condemnation, condemnation from the Law, enslavement to sin and Satan, personal sins and spiritual and physical death. This promise appears of a Savior appears in the Mosaic, Abrahamic, Palestinian, Davidic and New covenants. The articular construction of this word is “par excellence” which is used to point out a substantive that is the extreme of a certain category. Here it indicates that this promise is the most important of all the covenant promises God communicated to Israel and which promise is that of a Savior. It is the most important promise for unregenerate Jew because they are under God’s wrath and they can never benefit from the other covenant promises without first appropriating by faith the promise of a Savior by exercising faith in Jesus, the Christ. The noun epangelia (ἐπαγγελία) functions as a genitive of product, which is expressing the idea that this promise of the Messiah to deliver Israel is “the product” of these five covenants, which God established with the nation of Israel. In other words, this promise of a Savior is “the product” of the contents of these covenants. The fourth description of the unregenerate state of the recipients of this epistle prior to their conversion to Christianity, which Paul presents here in Ephesians 2:12 describes them as being characterized as not possessing a confident expectation of blessing. Therefore, if we compare the command to remember in Ephesians 2:11 with this fourth description of these Christian Gentiles prior to their conversion to Christianity in Ephesians 2:12, Paul wants these Gentile Christians to continue to make it their habit of remembering that they used to be characterized as not possessing a confident expectation of blessing. The noun elpis (ἐλπίς), “confident expectation of blessing” refers to the church age believer receiving a resurrection body at the rapture or resurrection of the church 2024 William E. Wenstrom, Jr. Bible Ministries 25 and rewards for faithful service from the Lord Jesus Christ at the Bema Seat. They appropriated this confident expectation of blessing the moment the Father declared them justified through faith in His Son, Jesus Christ and were simultaneously identified with His Son in His crucifixion, death, burial, resurrection and session at the Father’s right hand. The fifth and final description of the unregenerate state of these Gentile Christians, which Paul presents here in Ephesians 2:12 presents the result of the fourth description of them. It indicates that they were characterized as being without a relationship with God in the sphere of the cosmic world system of Satan as a result of not possessing a confident expectation of blessing. They entered into a relationship with God and simultaneously possessing a confident expectation of blessing when the Father declared them justified through faith in His Son, Jesus Christ. Therefore, if we compare the command to remember in Ephesians 2:11 with this fifth and final description of these Christian Gentiles prior to their conversion to Christianity in Ephesians 2:12, Paul wants these Gentile Christians to continue to make it their habit of remembering that they used to be characterized being without a relationship with God in the sphere of the cosmic world system. This final description of unregenerate Gentiles does not mean that they were atheists but rather that they did not possess a relationship with the God of Israel, who is the true God. The Gentiles in Paul’s day worshipped the Graeco-Roman pantheon of gods (cf. 1 Cor. 8:5, 6; Gal. 4:8; 1 Thess. 4:5). Thus, they were far from being atheists. There is an interpretation issue with regards to the articular dative masculine singular form of the noun kosmos (κόσμος), which appears in this final description since some expositors believe it pertains to planet earth as the habitation of human beings. On other hand, others believe that the word retains the same referent here in Ephesians 2:12 as it did in Ephesians 2:2, namely, the cosmic world system. In the New Testament, kosmos has three main uses: (1) The orderly arrangement of the heavens or the earth and all things in their complex order and composition as created by God, created in perfect order and subject to the laws God established to govern its operation.(Matt. 13:35; John 21:25; Acts 17:24). (2) The cosmos (Greek, kosmos) may also refer to the world in its arrangement of the inhabitants of the earth in tribes and nations or peoples (Acts 17:26; John 3:16; 1 Cor. 4:9; 1 John 2:2; 2 Pet. 2:5). (3) Kosmos is used of a vast system and arrangement of human affairs, earthly goods, godless governments, conflicts, riches, pleasures, culture, education, world religions, the cults and the occult dominated and negatively affected by Satan who is god of this satanic cosmos. This author believes that the noun kosmos (κόσμος) pertains to the cosmic world system that is ruled Satan because in both Ephesians 2:2 and 12, it appears in a 2024 William E. Wenstrom, Jr. Bible Ministries 26 description of the recipients of this epistle prior to their conversion to Christianity and in Ephesians 2:2, the referent of the word is the cosmic world system of Satan. The devil established his cosmic world system on the earth after the fall of Adam and Eve in the garden. At that time, the devil became the god of this world (2 Cor. 4:4) and the ruler of this world (John 12:31; 14:30; 16:11). The entire world is under his authority (Luke 4:6; 1 John 5:19) and he deceives the entire world (Rev. 12:9). Therefore, when the noun kosmos (κόσμος) appears in both Ephesians 2:2 and 12, it indicates that these Gentile Christians were living under the authority and deception of Satan’s cosmic world system prior to their justification. So therefore, the noun kosmos (κόσμος), “the cosmic world system” pertains to a vast system and arrangement of human affairs, earthly goods, godless governments, conflicts, riches, pleasures, culture, education, world religions, the cults and the occult dominated and negatively affected by Satan who is god of this satanic cosmos. This word is the object of the preposition en (ἐν), which indicates that the sphere in which these Gentile Christians used to exist in the state of not possessing a relationship with God prior to their justification. Therefore, this prepositional phrase en tō kosmō (ἐν τῷ κόσμῳ) indicates that these Gentiles prior to their conversion to Christianity used to exist in the state of not possessing a relationship with God “in the sphere of the cosmic world system” that is ruled by the devil himself. This system is promoted by Satan, conformed to his ideals, aims, methods, and character, and stands perpetually in opposition to God the cause of Christ. This world system is used to seduce men away from God and the person of Christ. It is antiGod, anti-Christ, and anti-Bible, and very anti-humanity though it often appears as humanitarian as part of Satan’s masquerade as an angel of light. The noun kosmos (κόσμος) is not only a system but also an organization. An organization is that which is organized. Webster’s New Universal Unabridged Dictionary defines the verb “organize”: (1) To form as or into a whole consisting of interdependent or coordinated parts, especially for harmonious or united action (2) To systematize. If we paraphrase this definition, we could say that the noun kosmos (κόσμος) refers to the “formation into a whole of interdependent and coordinated parts for harmonious and united action” against God. Webster’s New Universal Unabridged Dictionary defines a “system” as “an assemblage or combination of things or parts forming a complex or unitary whole; due method or orderly manner of arrangement or procedure.” If we paraphrase this definition, we could say that the noun kosmos (κόσμος) refers to the “assemblage of fallen angels forming a complex whole” that is under the authority of Satan. 2024 William E. Wenstrom, Jr. Bible Ministries 27 The cosmic system is not a theocratic or Christocentric society, organization or system since it is designed by Satan to seduce men away from worshipping the Lord Jesus Christ. Satan uses temptations to incorporate even believers into his system and organization that is independent of God. Now, the apostle Paul in Ephesians 2:13 makes the statement nyni…en Christō Iēsou hymeis hoi pote ontes makran egenēthēte engys en tō haimati tou Christou (νυνὶ…ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ), “because of your faith in and your union and identification with Christ Jesus each and every one of you as a corporate who formerly were far away have now been brought near by means of the blood belonging to this same Christ.” Therefore, in Ephesians 2:13, Paul is asserting in this verse that these Gentile Christians who formerly were far away from God and His covenant people, Israel have now been brought near to them both by means of the blood of Christ because of their faith in Him at justification and their union and identification with Him. This statement is an adversative clause because it presents a contrast with Paul’s statements in Ephesians 2:11-12. In the latter, Paul identifies the recipients of this epistle as Gentiles who are called “uncircumcision” by the “circumcision,” namely the Jews. He also issued a command that required that they must continue to make it their habit of remembering that they were at one time without a relationship with Christ, alienated from the nation of Israel’s citizenship, strangers to the most important promise (of the Messiah), which is the product of all the covenants. They were also to continue to make it their habit of remembering that they did not possess a confident expectation of blessing and were thus without a relationship with God in the sphere of the cosmic world system ruled by the devil. Therefore, the contrast between these verses is these Gentile Christians not possessing a relationship with God or His covenant people, Israel and that of possessing a relationship with Him and His covenant people. Thus, the contrast is between their unregenerate and regenerate states. The nominative second personal plural form of the personal pronoun su (σύ), “each and every one of you as a corporate unit” since the word not only refers to the recipients of the Ephesian epistle as a corporate unit but is also used in a distributive sense emphasizing no exceptions. The use of this personal pronoun su (σύ), “each and every one of you” here in Ephesians 2:13 is unnecessary in Greek since the form of a finite verb in this language indicates the person, number and gender of the subject. This is what makes Greek an “inflectional” language. When the personal pronoun is used therefore, it may serve to clarify the subject or contrast the subject with someone else or for emphasis. 2024 William E. Wenstrom, Jr. Bible Ministries 28 Here it is used for emphasis as well as contrast. First, it is contrasting the regenerate state of these Gentile Christians described here in Ephesians 2:13 and their unregenerate state described in the contents of Ephesians 2:11-12. Secondly, the presence of this pronoun emphasizes the present regenerate state of these Gentile Christians. “Formerly” is the indefinite temporal particle temporal particle pote (ποτέ) which speaks of a period of time prior to these Christians being declared justified by the Father through faith in His one and only Son, Jesus Christ. Thus, it refers to their pre-conversion portion of their lives as human beings on planet earth, or in other words, it refers to their unregenerate portion of their lives. The articular nominative masculine plural present active participle conjugation of the verb eimi (εἰμί) means “to belong to a particular class of people.” This class of people are identified by the expression makran egenēthēte engys en tō haimati tou Christou (μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ), “have been brought near by means of the blood belonging to this same Christ.” (Author’s translation) This word is identifying the subject or making explicit the identity of the subject. The adverb of separation makran (μακράν), “far away” is used in a figurative sense of the relationship that did not exist between these Gentile Christians and God and His covenant people. “Now” is the adverb of time nuni (νυνί) and refers to the regenerate of these Gentile Christians in Roman province of Asia who are the recipients of this epistle. The adverb engys (ἐγγύς), “near” is also used in a figurative sense of the close, intimate relationship that now existed between these Gentile Christians and God and His covenant people, Israel. The second person plural aorist passive indicative conjugation of the verb ginomai (γίνομαι), which pertains to experiencing a change of condition or relationship and thus indicating entry into a new condition or relationship. As we noted in our exegesis of Ephesians 2:13, the nominative second personal plural form of the personal pronoun su (σύ), which refers to these Gentile Christians is the nominative subject of this verb. Therefore, this indicates that they entered into a relationship with God and His covenant people because of their faith in Jesus Christ at justification as well as their union and identification with Him. The aorist tense of this verb is a consummative aorist, which emphasizes the cessation of the act of these Gentile Christians being entered into a relationship with God and His covenant people and in particular regenerate Jews because of being justified through faith in Jesus Christ and their union and identification with Him. Therefore, it emphasizes the cessation of the act of these Gentile Christians being entered into a relationship with God and His covenant people and in particular regenerate Jews the moment they were declared justified by the Father through faith in His one and only Son, Jesus Christ. 2024 William E. Wenstrom, Jr. Bible Ministries 29 The passive voice of the verb ginomai (γίνομαι) indicates that these Gentile Christians received the action of being brought near to God and His covenant people Israel because of their faith in Jesus Christ at justification as well as their union and identification with Him. In other words, the passive voice of this verb indicates that these Gentile Christians received the action of being entered into a close, intimate relationship with God and His covenant people Israel because of their faith in Jesus Christ at justification as well as their union and identification with His Son. Therefore, the agency is the Gentile believers faith in Jesus Christ at justification and their union and identification with Him at justification, which was accomplished through the baptism of the Spirit. Thus, this is a “divine-passive,” which emphasizes that God the Father working through both His Son and the Spirit were responsible for the Gentile Christians present status of being near to God and His covenant people, Israel. Paul’s statement here in Ephesians 2:13 that the recipients of this epistle who he identifies as Gentile Christians were brought near by the blood of Christ and because of their faith in Him at justification and their union and identification with Him is alluding to Isaiah 57:19. Now, as was the case in Ephesians 1:7, the noun haima (αἷμα), “the blood” here in Ephesians 2:13 is used in a figurative sense as part of a representative analogy between the physical death of the animal sacrifices prescribe in the Mosaic Law and the spiritual and physical deaths of Jesus Christ on the cross. The noun haima (αἷμα) is the object of the preposition en (ἐν), “by” which is functioning as a marker of means. This would indicate that the blood of Jesus Christ, which is a reference to His spiritual and physical deaths on the cross, was “the means by which” the Father entered these Gentile Christians into a close, intimate relationship with Himself and His covenant people, Israel. The proper name Christos (Χριστός), “Christ” contains the figure of metonymy which means that the one and only Christ is put for the church age believer’s faith in Him at justification and their union and identification with Him through the baptism of the Spirit at their justification. This interpretation is indicated by the fact that Gentile Christians were entered into a relationship with God the Father and with His covenant people Israel by being declared justified through faith in Jesus Christ. Simultaneously, through the baptism of the Spirit, they were placed in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand. Through the baptism of the Spirit, they were united with Jewish Christians. Consequently, they benefit from the four unconditional covenants that God established with His covenant people, namely the Abrahamic, Palestinian, Davidic and New covenants. They received the gift of the Spirit and the forgiveness of sins because of benefiting from the New covenant, which promises these two benefits. 2024 William E. Wenstrom, Jr. Bible Ministries 30 The noun Christos (Χριστός) is the object of the preposition en (ἐν), “because of,” which functions here as a marker of cause or reason. Therefore, this indicates that the church age believer’s faith in Jesus Christ at justification as well as their union and identification with Him through the baptism of the Spirit at justification is “the reason why” Gentile Christians were brought near to the Father and His covenant people Israel. In other words, it presents “the reason why” Gentile Christians were entered into a relationship with the Father and His covenant people Israel and specifically, regenerate Jews. The prepositional phrase en Christō Iēsou (ἐν Χριστῷ Ἰησοῦ), “because of your faith in and your union and identification with Christ Jesus” is fronted, which means that Paul places it at the beginning of the assertion here in Ephesians 2:13 for emphasis. Specifically, he wants to emphasize with these Gentile Christians something that he has done throughout this epistle up to this point, namely that their present relationship with God and regenerate Jews who are the remnant of Israel, was not attain by their own meritorious actions, but by the grace of God. The Father’s grace policy, which provided them a Savior in the person of His one and only Son, Jesus Christ, is the reason why they were in a relationship with the triune God and regenerate Jews. It was His grace policy, which sent His Son to the cross to suffer His wrath on the cross, which He experienced through His spiritual and physical deaths on the cross as their substitute. Consequently, these Gentile Christians were redeemed out of the slave market of sin in which they were born physically alive and yet spiritually dead according to the Father’s grace policy. They were reconciled to a holy God. The Son propitiated the Father’s holiness which demanded that sin and sinner’s be judged. All of this was according to the Father’s grace policy, which flows from the exercise of the Father’s attribute of love. These Gentile Christians appropriated this great deliverance or salvation on behalf of the entire human race, which the Father provided for them through His Son when they exercised faith in His Son, Jesus Christ. Consequently, the Father imputed or credited His Son’s righteousness to them and declared them justified (Rom. 3:19-30). In other words, the Father declared them justified based upon the merits of His Son, Jesus Christ and His finished work on the cross. Simultaneously, at the moment of their justification, the Holy Spirit placed them in union with Christ and identified them with Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand (Rom. 6; Col. 3:1-4). They are now members of the body of Christ and the future bride of Christ (Eph. 5:23-33) and will reign with Christ in His millennial kingdom. All of this was accomplished because of the Father’s grace policy, which flows from the exercise of the attribute of His love. This grace policy and the exercise of the Father’s attribute of love was manifested through the work of the Son, namely, His crucifixion, death, burial, resurrection and session at the Father’s right hand. It was 2024 William E. Wenstrom, Jr. Bible Ministries 31 also manifested through the work of the Holy Spirit at the moment of their justification. So therefore, the apostle Paul in Ephesians 2:13 is introducing the doctrine of reconciliation, which he discusses to the end of the chapter. It is not only a discussion of the reconciliation between these Gentile Christians and a holy God but also it is a discussion of the reconciliation between Jew and Gentile. So therefore, this reconciliation is two-fold. In both instances, they were reconciled to God and the Jewish Christian community because of their faith in Jesus Christ at justification and union and identification with Jesus Christ. The means by which this two-fold reconciliation was accomplished is “the blood of Christ,” which we noted is a representative analogy referring to the substitutionary spiritual and physical deaths of Jesus Christ on the cross. Therefore, the apostle Paul in Ephesians 2:13 is introducing the doctrine of peace as well because this reconciliation of Gentiles with Jews and with God is the reason why Gentile Christians have peace with God and Jewish Christians. Ephesians 2:14 contains three assertions: (1) Autos estin hē eirēnē hēmōn (Αὐτὸς ἐστιν ἡ εἰρήνη ἡμῶν), “He Himself personifies our peace” (2) ho poiēsas ta amphotera hen (ὁ ποιήσας τὰ ἀμφότερα ἓν), “Namely, by causing both groups to be one” (3) kai to mesotoichon tou phragmou lysas, tēn echthran (καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν), “Specifically, by destroying the wall, which served as the barrier, that is, that which caused hostility (between the two).” Therefore, the reader can see that the first of these assertions is a declarative statement which presents the reason for the assertion in Ephesians 2:13. It states that Jesus Christ Himself personifies the peace which now exists between Paul and his fellow Jewish Christians and the recipients of this letter who were Gentile Christians. The second assertion explains how or the means by which Jesus Christ Himself personifies the peace that now exists between Jewish and Gentile Christians and states that He did this by causing both groups to be one. The third and final assertion also explains not only the first assertion but also the second. Thus, it explains not only how or by what means Jesus Christ personifies the peace that now exists between Jewish and Gentile Christians but also how or by what means He caused both groups to be one single entity. The first assertion Autos gar estin hē eirēnē hēmōn (Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν), “He Himself personifies our peace” presents the reason for the previous assertion in Ephesians 2:13. Paul asserts in this verse that because of their faith in Him at justification and their union and identification with Him, the recipients of the epistle, who he identifies in Ephesians 2:11 as Gentile Christians, were formerly far away from God and His covenant people, Israel, but have now been brought near to both of them by means of the blood of Christ. Therefore, a comparison of this assertion in Ephesians 2:13 with the first one in Ephesians 2:14 indicates that these 2024 William E. Wenstrom, Jr. Bible Ministries 32 Gentile Christians have been brought near to God and His covenant people, Israel by means of the blood of Christ “because” Jesus Christ Himself personifies their peace. The nominative third person masculine singular form of the intensive personal pronoun autos (αὐτός), “He Himself” emphasizes that the person of Jesus Christ personifies or is the embodiment of the peace that exists between Gentile Christians and God and His covenant people, Israel. The third person singular present active indicative conjugation of the verb eimi (εἰμί), “personifies” expresses the idea that Jesus Christ Himself “personifies” the peace that exists between Jewish and Gentile Christians in relation to God. In other words, He Himself is the “embodiment” of this peace or we could say He Himself is this peace incarnate. The articular nominative feminine singular form of the noun eirēnē (εἰρήνη), “peace” not only speaks of the peace between Gentile and Jewish Christians but also by way of implication, it pertains to the peace that exists between both groups and God. This is indicated by the fact that Gentile Christians could never be reconciled to Jewish Christians until both groups are first reconciled to God through faith in His one and only Son, Jesus Christ. This is also indicated by the contents of Ephesians 2:16, which inserts that Jesus Christ reconcile both groups into one new humanity to God through His substitutionary sacrifice on the cross. Jesus Christ personifies this peace that exists between Jewish and Gentile Christians in relation to God for four reasons. First, He is “the author” of peace since Ephesians 2:14 asserts that He caused both Jewish and Gentile Christians to be one group. Secondly, His substitutionary spiritual and physical deaths on the cross, which constitute Him suffering the Father’s wrath, are “the basis” for this peace that now exists between Jewish and Gentile Christians. The Lord’s suffering propitiated the Father and thus reconciled the sinful humanity to a holy God. This interpretation is indicated by the contents of Ephesians 2:13 and 16. The former asserts that Gentile Christians have been brought near to God and His covenant people Israel by means of the blood of Christ, which is a representative analogy that speaks of Christ suffering the wrath of God by suffering a spiritual and physical death on the cross. The latter asserts that Jesus Christ reconciled both Jewish and Gentile Christians to God through His cross, which again speaks of Him suffering the wrath of God by suffering a spiritual and physical death on the cross. Thirdly, Jesus Christ personifies the peace that now exists between Jewish and Gentile Christians in relation to God because He is “the medium” of this peace. This is indicated by the fact that Ephesians 2:18 asserts that it is through Him that both Jew and Gentile Christians have access to the Father by the Spirit. Lastly, Ephesians 2:17 asserts that Jesus Christ is “the proclaimer” of this peace to those who were near to God, the Jews and those who were far away from Him, the Gentiles. 2024 William E. Wenstrom, Jr. Bible Ministries 33 The referent of the genitive first person plural form of the personal pronoun ego (ἐγώ), “our” is two-fold: (1) the recipients of this epistle, who Paul identifies as Gentile Christians in Ephesians 2:11 (2) Paul himself, who was of course a Jewish Christian. Paul employs himself to represent the Jewish Christian community. Thus, this peace “belongs to” both the Gentile and Jewish Christian communities. In other words, it is “the possession” of both groups. The second assertion, which appears in Ephesians 2:14, namely ho poiēsas ta amphotera hen (ὁ ποιήσας τὰ ἀμφότερα ἓν), “Namely, by causing both groups to be one” is clarifying the previous assertion that Jesus Christ personifies the peace that now exists between the Gentile and Jewish Christian communities in relation to God. It is identifying how or by what means Jesus Christ personifies the peace that now exists between Gentile and Jewish Christian communities. The referent of the articular accusative neuter plural form of the adjective amphoteroi (ἀμφότεροι), “both groups” is the Gentile and Jewish races. This is indicated by the contents of Ephesians 2:11-13, which asserts that Gentile Christians have been brought near to God and His covenant people, Israel and in particular regenerate Jews. It is also indicated by the contents of Ephesians 2:14-18, which asserts that Jesus Christ caused both Jewish and Gentile Christians to be as one group and reconciled both groups to God through His finished work on the cross. The participle conjugation of this verb poieō (ποιέω) functions as a participle of means, which identifies the means by which Jesus Christ personifies the peace that now exists between the Jewish and Gentile Christian communities. Therefore, it expresses the idea that Jesus Christ Himself personifies the peace that now exists between the Jewish and Gentile Christian communities “by” causing both groups to be one single entity. Some expositors argue that the articular construction of the participle conjugation of this verb substantives the verb and thus would rule out an adverbial use of this participle. However, as we noted in our exegesis, the articular nominative masculine singular aorist active participle conjugation of the verb poieō (ποιέω) and the nominative masculine singular aorist active participle conjugation of the verb luō (λύω) contain the Granville Sharpe rule. This would indicate that both words have the same referent and that the anarthrous participle luō (λύω) is explaining in further detail the articular participle poieō (ποιέω). The third and final assertion, which appears in Ephesians 2:14, namely, kai to mesotoichon tou phragmou lysas, tēn echthran (καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὴν ἔχθραν), “Specifically, by destroying the wall, which served as the barrier, that is, that which caused hostility (between the two)” is epexegetical. This is indicated by the fact that it identifies or explains specifically how or by what means Jesus Himself caused both Jewish and Gentile Christian communities to be one group and is thus personification of the peace, which now exists between the 2024 William E. Wenstrom, Jr. Bible Ministries 34 two. He caused both Jewish and Gentile Christian communities to be one group and is thus personification of the peace, which now exists between the two “by” destroying the wall, which served as a barrier, which caused the hostility between the two. The articular accusative neuter singular form of the noun mesotoichon (μεσότοιχον), “the wall” is used in a figurative sense for the Mosaic Law. This is indicated by the articular accusative feminine singular form of the noun echthra (ἔχθρα), “the hostility” here in Ephesians 2:14. It is also indicated by the expression en tē sarki autou, ton nomon tōn entolōn en dogmasin katargēsas (ἐν τῇ σαρκὶ αὐτοῦ,τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας), “when he nullified in his flesh the law of commandments in decrees” (NET) in Ephesians 2:15. The articular genitive masculine singular form of the noun phragmos (φραγμός), “which served as the barrier” is used in a figurative sense because it pertains of a divisive element keeping two groups separated. It is also used in a figurative sense for the Mosaic Law. This is indicated by the articular accusative feminine singular form of the noun echthra (ἔχθρα), “the hostility” here in Ephesians 2:14. It is also indicated by the expression en tē sarki autou, ton nomon tōn entolōn en dogmasin katargēsas (ἐν τῇ σαρκὶ αὐτοῦ,τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας), “when he nullified in his flesh the law of commandments in decrees” (NET) in Ephesians 2:15. The articular genitive masculine singular form of the noun phragmos (φραγμός) functions as an epexegetical genitive, which means that it is identifying what type of wall Paul is speaking of, namely, it is a barrier in the sense of being a divisive element keeping Jews and Gentiles from interacting with each other. The articular accusative feminine singular form of the noun echthra (ἔχθρα), “specifically that which caused hostility” appears in Ephesian 2:14 and 16. In both instances it is used to describe the Mosaic Law. The word here in Ephesians 2:14 pertains to a state of enmity with someone. Here is speaks of the state of enmity between the Jews and Gentiles because of the Mosaic Law. This author believes the expression to mesotoichon tou phragmou…tēn echthran (τὸ μεσότοιχον τοῦ φραγμοῦ…τὴν ἔχθραν), “the wall, which served as the barrier, that is, that which caused hostility (between the two)” speaks specifically of the Mosaic Law in a two-fold sense. First, it refers to the dietary regulations of the Mosaic Law, which prohibited the Jews from eating with the foods that God ordained as unclean because they were used by the Gentiles in their idolatrous worship practices. Thus, these dietary regulations prevented the Jews from eating with Gentiles. Not only are these dietary regulations in view but the various Sabbath restrictions and circumcision would have separated the Jewish people from Gentile culture. 2024 William E. Wenstrom, Jr. Bible Ministries 35 Secondly, it speaks of the Jews misuse and misinterpretation of the Mosaic Law, which alienated the Gentiles. The dietary regulations of the Law were to protect the Jew from the idolatrous practices of the Gentiles. Israel was to be a kingdom of priests (Exod 19:6) and represent Him to the Gentiles as the true and living God. They were to obey the Law and by doing so would provide them the opportunity to witness to their Gentile neighbors of God’s lovingkindess and faithfulness and power. However, instead of using the Law as a witness to the Gentiles, it served to make them arrogant and proud and caused them to look down on the Gentiles whom they considered sinners. They thought that they were better than the Gentiles because they received the Law and circumcision and were descendants of Abrahamic, Isaac and Jacob and were made custodians of God’s Law. Consequently, this caused hostility between Jews and Gentiles because it produced arrogant pride in the Jews when interacting with the Gentiles. The nominative masculine singular aorist active participle conjugation of the verb luō (λύω), “namely, because He destroyed” is used figuratively in relation to the Mosaic Law serving as a barrier between the Jewish and Gentile races. Specifically, it is used figuratively of the various dietary regulations and Sabbath restrictions as well as circumcision. It is also used figuratively of the Jews misuse and misinterpretation of the Law, which was a divisive element that separated the Jews and Gentiles from interacting with each other. Therefore, this verb is expressing the idea that Jesus Christ “destroyed” the barrier, i.e., the various dietary regulations and Sabbath restrictions as well as circumcision and the Jews misuse and misinterpretation of the Mosaic Law. He destroyed this this wall, which served as a barrier between the two groups and caused hostility between them in the sense that He caused this problem to cease to exist. This destruction is two-fold sense: (1) By obeying the Law perfectly during His First Advent, He fulfilled the Law perfectly which the Father requires in order to enter into a relationship and fellowship with Him. (2) By propitiating the Father by means of His substitutionary spiritual and physical deaths on the cross, He suffered the consequences of the members of the human race not fulfilling the holy requirements of the Law. Jesus Christ fulfilled perfectly the requirements of the Mosaic Law during His First Advent. He also suffered the wrath of God in the place of all of sinful humanity because of their failure to keep the Law perfectly by suffering a substitutionary spiritual and physical death on the cross. His physical death brought to completion the Father’s will for His life to provide eternal salvation to all of sinful humanity. Consequently, at the moment of His physical death, the problem of the Mosaic Law causing hostility between the Jews and the Gentiles was resolved. By suffering the wrath of God in the place of all of sinful humanity, both Jew and Gentile, Jesus Christ redeemed the entire human out of the slave market of sin. He 2024 William E. Wenstrom, Jr. Bible Ministries 36 also propitiated the Father and reconciled all of sinful humanity to a holy God. By suffering the wrath of God in the place of all of sinful humanity, the Lord Jesus Christ delivered all of sinful humanity from the wrath of God the eternal lake of fire. He also delivered all of sinful humanity from enslavement to the sin nature, the devil and his cosmic system. He also delivered them from condemnation from the Mosaic Law. He also delivered them from spiritual and physical death as well as the consequences for committing sin. This deliverance is appropriated by the unregenerate sinner, both Jew and Gentile exercises faith in Jesus Christ as their Savior. Simultaneously, the Father imputes His Son’s righteousness to them and declares them justified. Simultaneously, through the baptism of the Holy Spirit, the regenerate sinner is placed in union with Jesus Christ and under His headship by the Holy Spirit. Through the baptism of the Spirit, the Holy Spirit identified both Jewish and Gentile believers with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Therefore, the Mosaic Law is no longer an issue between Jewish and Gentile Christians because both died to the Mosaic Law and are under no longer under the jurisdiction of the Law because of Jesus Christ perfectly fulfilling the requirements of the Law and suffering the consequences for both groups failing to keep the Law perfectly. Correspondingly, the Mosaic Law is no longer an issue between Jewish and Gentile Christians because both died to the Mosaic Law and under no longer under the jurisdiction of the Law because of their union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This union and identification united Jewish and Gentile believers. The participle conjugation of this verb luō (λύω) functions as a participle of means, which would indicate that the word identifies “the means by which” or “how” Jesus Christ personifies the peace that now exists between the Jewish and Gentile Christian communities. It also identifies “the means by which” or “how” He caused both groups to be one single entity. Thus, it expresses the idea that Jesus Christ Himself personifies the peace that now exists between Gentile and Jewish Christian communities by causing both groups to be one single entity “by means of” destroying the wall, which served as a barrier that separated Jews and Gentiles from interacting with each other and caused hostility between the two groups. Again, this wall or barrier which caused hostility between the two was the result of the various dietary regulations, Sabbath restriction and circumcision as well as the Jews misuse and misinterpretation of the Mosaic Law in relation to the Gentiles. The aorist tense of the verb luō (λύω) is a culminative or consummative aorist, which emphasizes the completion of the act of Jesus Christ Himself destroying the wall, which served as a barrier that separated Jews and Gentiles from interacting with each other and was the cause of the hostility between both groups. 2024 William E. Wenstrom, Jr. Bible Ministries 37 As we noted, the articular nominative masculine singular aorist active participle conjugation of the verb poieō (ποιέω) and the nominative masculine singular aorist active participle conjugation of the verb luō (λύω) contain the Granville Sharpe rule. We noted that this rule would indicate that the referent of the nominative masculine singular aorist active participle conjugation of the verb luō (λύω) is the same referent of the articular nominative masculine singular aorist active participle conjugation of the verb poieō (ποιέω). In other words, the former presents a further description of the latter. Thus, the second and third assertions in Ephesians 2:14 are linked because of the Granville Sharpe rule. Therefore, this would indicate that the third explains in greater detail the second in that it identifies the means by which Jesus Christ caused both Jewish and Gentile Christians to be one entity or group and thus personifies the peace that now exists between both groups. Namely, He destroyed the wall, which served as a barrier, which caused hostility between Jews and Gentiles. As we noted in our exegesis, there is an interpretation issue with regards to the expression tēn echthran en tē sarki autou (τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ). This author believes that the prepositional phrase en tē sarki autou (ἐν τῇ σαρκὶ αὐτοῦ) belongs with verse 15 and is thus modifying the nominative masculine singular aorist active participle conjugation of the verb katargeō (καταργέω), “when He nullified” (NET). This view expresses the idea that Christ destroyed the wall, which was the hostility, by means of making the law inoperative in his flesh or humanity. This author adheres to this view because it is consistent Paul’s writings in other places, in which he states that the believer is not under the Law but died to the Law because of His identification with Christ in His death and that Christ fulfilled the Law (Rom 7:1-6; 10:4; Gal 2:19; 3:24–25). Like Ephesians 2:14, Ephesians 2:15 contains three assertions: (1) en tē sarki autou ton nomon tōn entolōn en dogmasin katargēsas (ἐν τῇ σαρκὶ αὐτοῦ τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας), “In other words, by nullifying by means of His human nature the law composed of the commandments consisting of a written code of laws.” (2) hina tous dyo ktisē en autō eis hena kainon anthrōpon (ἵνα τοὺς δύο κτίσῃ ἐν αὐτῷ εἰς ἕνα ⸁καινὸν ἄνθρωπον), “in order that He might cause the two to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification.” (3) poiōn eirēnēn (ποιῶν εἰρήνην), “Thus, He caused peace to be established (between the two and God).” Now, the first of these three assertions is in the form of a participial clause, which presents the specific means by which Jesus Christ personifies the peace that now exists between Jewish and Gentile Christian communities and God and these two groups amongst themselves. It states that Jesus Christ personifies this peace by nullifying by means of His human nature the law composed of the commandments consisting of a written code of laws. The second assertion presents the purpose of 2024 William E. Wenstrom, Jr. Bible Ministries 38 Jesus Christ doing this and states that He did so in order that He might cause these two groups to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at their justification. The third and final assertion is in the form of a participial clause as well, which presents the result of Jesus Christ causing these two groups to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. It states that He caused peace to exist between the two and God and peace between these two groups in relation to each other. Now, as we noted, the first assertion presents the specific means by which Jesus Christ personifies the peace that now exists between Jewish and Gentile Christian communities and God and these two groups in relation to each other. It states that Jesus Christ personifies this peace by nullifying by means of His human nature the law composed of the commandments consisting of a written code of laws. As we noted, this author believes that the prepositional phrase en tē sarki autou (ἐν τῇ σαρκὶ αὐτοῦ) belongs with verse 15 and is thus modifying the nominative masculine singular aorist active participle conjugation of the verb katargeō (καταργέω), “when He nullified” (NET). This author adheres to this view because it is consistent with Paul’s writings in other places, in which he states that the believer is not under the Law but died to the Law because of their identification with Christ in His death and that Christ fulfilled the Law (Rom 7:1-6; 10:4; Gal 2:19; 3:24–25). The articular dative feminine singular form of the noun sarx (σάρξ), “human nature” is employed with the genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), whose referent is Jesus Christ, which indicates that this human nature belongs to Jesus Christ. This word we noted is the object of the preposition en (ἐν), “by means of” which indicates that “by means of His impeccable human nature,” the Lord Jesus Christ nullified the Law of the commandments consisting of a written code of laws. In other words, the eternal Son of God nullified the law composed of commandments consisting of a written code of laws “by means of” His incarnation. The implication is that by becoming a human being, the Son of God was able to nullify the Mosaic Law in the sense of fulfilling perfectly and suffering the consequences of sinners not obeying it and which Law was the cause of the hostility between the Jewish and Gentile races. Now, as we noted in our exegesis of Ephesians 2:15, the articular accusative masculine singular form of the noun nomos (νόμος), “the law” which appears in the first assertion in this verse refers to the Mosaic Law. Specifically, it speaks of the Mosaic law system, which is also known as the Torah. It was composed of a system of laws, civil statutes and priestly ordinances, which revealed the will of God for the Jewish people, the nation of Israel who were in a covenant relationship with God. 2024 William E. Wenstrom, Jr. Bible Ministries 39 The articular genitive feminine plural form of the noun entolē (ἐντολή), “the commandments” refers to the 613 written commandments of the Mosaic Law, which are composed of both commands and prohibitions. The dative neuter plural form of the noun dogma (δόγμα), “a written code of laws” refers also to the 613 mandates which appear in written form in the Mosaic Law but from a different perspective than entolē (ἐντολή), “the commandments.” It signifies that these various commands and prohibitions appear as a written code of laws, which the Lord gave to Moses on Mount Sinai. This author believes that the nominative masculine singular aorist active participle conjugation of the verb katargeō (καταργέω) means “to nullify” rather than “set aside.” This is indicated by the fact that Paul uses the word in the context of the hostility, which the Mosaic Law caused between the Jewish and Gentile races. In context, Paul is not speaking of the Law as to how it relates to the conduct of Jewish and Gentile believers but rather the hostility that was caused by the Mosaic Law. Therefore, this verb katargeō (καταργέω) expresses the idea that Jesus Christ by means of His impeccable human nature “nullified” the Mosaic Law, which was the cause of hostility between the Jew and Gentile races as well as hostility between these two groups and God. He indicates that He nullified the Law in the sense that He made the Law legally null and void or to make of no consequence. The inauguration of the new covenant was among the Jewish people was on the day of Pentecost in Jerusalem in approximately 33 A.D. with the gift of the Spirit on the day and manifested itself with the gift of the Spirit for those Jews who trusted in Jesus Christ as the Savior, which resulted also in the forgiveness of sins (Acts. 2). It manifested itself among Gentile believers with Cornelius the Roman centurion and his family as recorded in Acts 10. This inauguration of the new covenant, which was based upon the finished work of Christ on the cross (1 Cor. 11:23-26), marked the end of the Mosaic covenant as Paul taught in 2 Corinthians 3. The Lord Jesus Christ nullified the Law in a two-fold sense: (1) During His First Adent, He fulfilled the Law perfectly by always obeying the Law’s various commands and prohibitions. (2) He suffered the wrath of God on the cross in the place of every member of the human race who violates these commands and prohibitions of the Law. In others words, He lived a life of perfect obedience to the Law, which was required by the Law in order to possess a relationship and fellowship with a holy God. Secondly, He suffered the penalty required by the Law for those who violate these commands and prohibitions. The implication being that Jesus Christ through His incarnation counteracted completely the force, effectiveness or value of the Mosaic Law. 2024 William E. Wenstrom, Jr. Bible Ministries 40 The nominative masculine singular aorist active participle conjugation of the verb katargeō (καταργέω) functions as a nominative of simple apposition. This means that it is identifying how or by what means Jesus Christ Himself not only personifies the peace that now exists between Gentile and Jewish Christian communities and between these two communities and God but also how or by what means by He caused both groups to be one single entity. The participle conjugation of this verb katargeō (καταργέω) functions as a participle of means, which would indicate that the word identifies “the means by which” or “how” Jesus Christ not only personifies the peace that now exists between Gentile and Jewish Christian communities as well as the peace that now exists between these two groups and God but also “how” or “by what means” He caused both groups to be one single entity. Now, as we noted the second assertion in Ephesians 2:15 is a purpose clause, which presents the purpose of Jesus Christ nullifying the law composed of the commandments consisting of a written code of laws by means of His human nature. It states that He did this in order that He might cause both Jewish and Gentile Christians to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. The articular accusative masculine plural cardinal number duo (δύο), “the two” refers of course in context to the Jewish and Gentile Christian communities. The articular accusative masculine plural cardinal number duo (δύο) functions as an accusative direct object of the verb ktizo (κτίζω), which we noted pertains to bringing something into existence, which had not existed before the act. The referent of the third person singular form of this verb is of course the Lord Jesus Christ. The referent of the dative third person masculine singular form of the intensive personal pronoun autos (αὐτός), “Himself” is again the Lord Jesus Christ emphasizing identity and is the demonstrative force intensified. This word contains the figure of metonymy which means that Jesus Christ is put for faith in Him at justification as well as union and identification with Him through the baptism of the Spirit at justification. We noted that the word is the object of the preposition en (ἐν), which functions this time as a marker of means which indicates the means by which Jesus Christ caused both Jewish and Gentile Christians to be created into one new humanity. Therefore, this prepositional phrase en autō (ἐν αὐτῷ) indicates that Jesus Christ caused both Jewish and Gentile Christians to be created into one new humanity “by means of their faith in Him at justification as well as their union and identification with Him through the baptism of the Spirit at justification.” The active voice of this verb is a causative active voice, which is significant because it indicates that Jesus Christ is the ultimate cause of Jewish and Gentile Christians being created into one new humanity but is not directly involved in this 2024 William E. Wenstrom, Jr. Bible Ministries 41 new creation. A comparison of Scripture with Scripture indicates that the Lord Jesus Christ caused both Jewish and Gentile Christians to be created into the state of being one new humanity as a result of the Father declaring them justified through faith in Him. Simultaneously, at their justification, both Jewish and Gentile Christians were placed into union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand through the baptism of the Holy Spirit,. The accusative neuter singular form of the adjective heis (εἷς), “one” refers to both Jewish and Gentile Christian communities constituting a single human entity. The accusative masculine singular form of the noun anthrōpos (ἄνθρωπος), “humanity” is used with reference to the church, the body of Christ composed of both Jewish and Gentile Christian communities and speaks of them as a corporate human entity. The accusative masculine singular form of the adjective kainos (καινός), “new” describes this humanity composed of both Jewish and Gentile Christians as new in the sense of this humanity being original and of a kind not seen before in creation. It speaks of that which is recent in contrast to something that is old. Here it is referring to the new humanity composed of both Jewish and Gentile Christian communities as a result of the creative active of Jesus Christ. This word is modifying the noun anthrōpos (ἄνθρωπος) and is ascribing the attribute of being new to this humanity composed of both Jewish and Gentile church age believers, which is union with the last Adam, Jesus Christ, which stands in marked contrast with fallen humanity, which is in union with the first Adam. The noun anthrōpos (ἄνθρωπος) is also the object of the preposition eis (εἰς), which marks Jewish and Gentile Christians going from the state of being hostile toward each other and God to existing in the state of being one new humanity. It is extremely important that the reader understand that Paul is not teaching that there is no Jewish section of the church or that the racial distinctions between the Jewish and Gentile races no longer exist. In other words, the racial identity of both races is not abolished or done away when Paul asserts that Jesus Christ created both Jewish and Gentile Christian communities into one new humanity. What it does mean is that Jews remain Jews and Gentile remains Gentiles with all their distinctions and differences. There is a unity with distinctions. The reason for this is that both Ephesians 2:11-22 and Romans 11 teach that the Gentile Christian is united to the Jewish Christian. The Gentile Christian experiences the blessings of the New Covenant with the gift of the Spirit and forgiveness because they have been united to the Jewish Christian who received the New Covenant through the baptism of the Spirit at their justification. Paul asserts in Romans 9:4-5 that the covenants, which would include the New covenant were given to the Jews and not the Gentiles. This is clear from the teaching of Jeremiah in Jeremiah 31:31-34. Jesus taught in John 4:22 that salvation is of the Jews. Therefore, the Gentile Christian experiences the 2024 William E. Wenstrom, Jr. Bible Ministries 42 blessings of the New covenant, which was given to Israel, as a result of the Holy Spirit uniting them with Jewish Christians at the moment of their justification through the baptism of the Spirit. This author’s interpretation that Paul in Ephesians 2:11-22 and Romans chapter 11 is not teaching that there is no Jewish section of the church or that the racial distinctions between the Jewish and Gentile races no longer exist or that the racial identity of both races is abolished or done away is supported within the text of Ephesians 1:3-2:10. Specifically, this interpretation is supported by the fact that Paul he employs the second person plural in Ephesians 2:8-9 but then switches to the first person plural in Ephesians 2:10. In fact, this writer has addressed this switch in our study of Ephesians 1:1-2:5. As we noted several times in our studies of Ephesians to this point, many expositors contend that the referent of the first person plurals in Ephesians 1:3-2:4 is Jewish believers and the Gentile believers are addressed with the second person plural in Ephesians 1:13. This author believes that the referent of the first person plurals is both Jewish and Gentile believers with Paul represented the Jewish remnant in the church and the referent of the second person plurals is the Gentile Christian community. From the beginning of the Ephesian epistle, Paul makes no distinction between Jewish and Gentile believers. In Ephesians 1:1, he make no distinctions between Jewish and Gentile believers but simply addresses them both as “saints” as well as “faithful” in this verse. Then, in Ephesians 1:2, he addresses them with the second person plural form “all of you, you.” He does this very same thing in Ephesians 1:13. After addressing the recipients of this epistle in Ephesians 1:3-12 with the first person plurals, he then addresses them in Ephesians 1:13 with the second person plural. He then switches right back to the first person plural in Ephesians 1:14 to address the recipients of the letter. So therefore, Paul is not employing an “editorial we” or “epistolary we” in these verses, which means that although he is using the first person plural, he is referring to only himself in reality. He is also not using the “exclusive we,” which means that he is referring to himself and his associates (like Timothy) as distinct from the recipients of the letter. If Paul is not making a distinction between Jewish and Gentile believers by switching from the first person plural to the second person plural on two occasions in this letter when addressing its recipients, then why is he doing so? This author believes that he employs the second person plural in Ephesians 1:2 but then switches to the first person plural in Ephesians 1:3-12 because he is simply attempting to identify with the recipients of the Ephesian epistle who were Gentile Christians. This is indicated by the fact that he addresses them as Gentiles in Ephesians 2:11-22 and he of course, was a Jewish Christian. When he makes this switch in Ephesians 1:13 2024 William E. Wenstrom, Jr. Bible Ministries 43 and 14, it is for the same reason. In other words, he, as a Jewish believer, is demonstrating his solidarity with the Gentile Christian community. As we noted in the introduction, though Paul never mentions any specific problem or problems taking place within the Christian community in this epistle, it can be inferred from the contents of the letter that he was concerned that the Christian community remained united experientially through practice of the command to love one another. This is indicated by the fact that Paul opens the practical application of his teaching in the first three chapters by commanding the recipients of the letter to maintain the unity of the Spirit in the bond of peace in Ephesians 4:3. This would be accomplished by living in a manner worthy of their calling and by practicing humility, gentleness, patience and tolerance of one another through the practice of the command to love one another, which Paul instructs them to do in Ephesians 4:12. In fact, in Ephesians 2:11-22, he emphasizes this unity that exists among Jewish and Gentile believers in a positional sense through the baptism of the Spirit, which took place at the moment of justification. Unity is the first major overriding theme in the Ephesian epistle because as we noted, this is the purpose of the letter. Again, Paul was concerned that the Christian community remained united experientially through practice of the command to love one another. They were unified in a positional sense through their union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Consequently, this set up the guarantee of being united in a perfective sense when they receive their resurrection bodies at the rapture or resurrection of the church. This unity in a positional sense is taught in the first three chapters of the epistle. This unity positionally sets up the potential to experience this unity when interacting with each other, which is accomplished through obedience to the Lord Jesus Christ’s command to love one another as He loved them. In fact, Paul makes a point of mentioned this unity in a positional sense in relation to Jewish Christians and Gentile Christians interaction with each other. They would experience that which was true of them positionally through the practice of the command to love one another. Consequently, they would reflect the character and nature of the Trinity, who are united eternally since this love is a part of their character and nature. Therefore, in Ephesians 1:3-14, when Paul employs the first person plural to address the recipients of the Ephesian epistle, he is using an “inclusive we,” which refers to both himself as the author and the recipients of the letter. By switching from the second person plural to the first person plural in Ephesians 1:2-12 and then back again to the second person plural to the first person plural in Ephesians 1:13-14, Paul, as a Jewish believer, is attempting to identify with Gentile Christians. In other words, he is expressing his solidarity and promote unity among Jews and Gentiles in the Christian community in the Roman province of Asia. 2024 William E. Wenstrom, Jr. Bible Ministries 44 In Ephesians 2:1-2 again employs the second person plural but then switches to the first person plural in Ephesians 2:3-5a. Paul does this for the same reason as he does it in Ephesians 1:2-12 and 13-14. This interpretation is supported by the fact that the concessive clause here in Ephesians 2:5 is nearly identical to the one in Ephesians 2:1, whose thought we noted is resumed and completed here in Ephesians 2:5 by the statement synezōopoiēsen tō Christō (συνεζωοποίησεν τῷ Χριστῷ), “He caused each and every one of us to be made alive together with the one and only Christ” (Author’s translation). As we noted, the only difference between these two concessive clauses is that the one in Ephesians 2:1 employs the accusative second personal plural form of the personal pronoun su (σύ), which refers to the recipients of the Ephesian epistle. On other hand the one in Ephesians 2:5 employs the accusative first person plural form of the personal pronoun ego (ἐγώ), which refers to both Paul and the recipients of this epistle. So therefore, both the concessive clause in Ephesians 2:1 and the one here in Ephesians 2:5 are both completed by the same declarative statement in Ephesians 2:5. Therefore, this indicates that Paul who is a Jew and the recipients of the Ephesian letter who were Gentile Christians both were made a live with Christ at their justification by the Father through the baptism of the Spirit even though they were both spiritually dead because of their transgressions. In Ephesians 2:5, Paul, a Jewish believer, is identifying with the Gentile Christians who are the recipients of this epistle and is again attempting to promote solidarity and unity between the Jewish and Gentile Christian communities. Paul again switches from the second personal plural in Ephesians 2:5b to the first person plural in Ephesians 2:6-7. Lastly, he does this again by employing the second person plural in Ephesians 2:8 and then switching to the first person plural in Ephesians 2:10. He does this again because he as a Jewish Christian is identifying with the recipients of this letter who were Gentile Christians according to Ephesians 2:11. This switch is an attempt to express his solidarity with them. Now, as we noted, the third and final assertion that appears in Ephesians 2:15, like the first assertion in this verse, is in the form of a participial clause. It presents the result of Jesus Christ causing these two groups to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. It states that He caused peace to be established between the two and between these two and God. The articular nominative feminine singular form of the noun eirēnē (εἰρήνη), “peace” not only speaks of the peace between Gentile and Jewish Christians but also by way of implication, it pertains to the peace that exists between both groups and God. This is indicated by the fact that Gentile Christians could never be reconciled to Jewish Christians until both groups are first reconciled to God through faith in His one and only Son, Jesus Christ. This is also indicated by the contents of Ephesians 2024 William E. Wenstrom, Jr. Bible Ministries 45 2:16, which inserts that Jesus Christ reconcile both groups into one new humanity to God through His substitutionary sacrifice on the cross. The articular nominative masculine singular aorist active participle conjugation of the verb poieō (ποιέω) pertains to causing something to come into being or come into existence since the word refers to the actual achievement of a final result. The referent of the masculine singular form of this verb is of course, the Lord Jesus Christ. The noun eirēnē (εἰρήνη) functions as the accusative direct object of this verb. Therefore, this indicates that peace that now exists between God and the Jewish and Gentile Christians and between the Jewish and Gentile Christian communities in relation to each other receives the action of being caused to be brought into existence by the creative activity of Jesus Christ. Now, the participle conjugation of this verb poieō (ποιέω) functions as a nominative of simple apposition. This means it is identifying the result of Jesus Christ causing both Gentile and Jewish Christian communities to be created into one new humanity by means of their faith in Him at justification and their union and identification with Him through the baptism of the Spirit at their justification. It also functions as a participle of result, which indicates that the former identifies “the result of” Jesus Christ causing both Jewish and Gentile Christians to be created into the state of being one new humanity. The present tense of the verb poieō (ποιέω) is a perfective present which is used to emphasize that the results of a past action are still continuing. In context, the past action is Jesus Christ creating one new humanity out of both Jewish and Gentile Christian communities by means of the faith of these Christians at their justification as well as by means of their union and identification with Himself through the baptism of the Spirit at their justification. The results of this past at their justification that are still continuing into the present is the peace that now exists between these communities with each other and with God. Therefore, the perfect present tense of this verb emphasizes the results of this past action, which took place at the moment these Jewish and Gentile Christians were declared justified by the Father as a result of their faith in His one and only Son, Jesus Christ. The present tense of this verb is contemporaneous in time to the action of its main verb, which we noted is the third person singular aorist active subjunctive conjugation of the verb ktizo (κτίζω). The present participle conjugation of the verb poieō (ποιέω) is subsequent in time in a sense to the time of the main verb ktizo (κτίζω). Therefore, this indicates that this peace was established between the Jewish and Gentile Christian communities with each other and with God is subsequent to or the direct result of their justification and union and identification with Jesus Christ. The active voice of this verb is also a causative active voice, which is significant because it indicates that Jesus Christ is the ultimate cause of peace existing between Jewish and Gentile Christians and God but not directly involved causing peace to 2024 William E. Wenstrom, Jr. Bible Ministries 46 exist between these groups and God. A comparison of Scripture with Scripture indicates that the Lord Jesus Christ caused both Jewish and Gentile Christians to exist in the state of experiencing peace with each other and God as a result of the Father declaring them justified through faith in His one and only Son, Jesus Christ. Simultaneously, at their justification, He caused both Jewish and Gentile Christians to experience peace with each other and God as a result of being placed in union with Himself and identified with Himself in His crucifixion, death, burial, resurrection and session at the Father’s right hand through the baptism of the Holy Spirit at justification. Ephesians 2:16 is composed of the following: (1) epexegetical hina (ἵνα) purpose clause: kai apokatallaxē tous amphoterous en heni sōmati tō theō dia tou staurou (καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ), “In other words, in order that He would reconcile both groups into one body to God (the Father) through His cross.” (2) Result participle clause: apokteinas tēn echthran en autō (ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ), Consequently, He put to death the hostility (between the two and the two with God) by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification.” The epexegetical hina (ἵνα) purpose clause kai apokatallaxē tous amphoterous en heni sōmati tō theō dia tou staurou (καὶ ἀποκαταλλάξῃ τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ), “In other words, in order that He would reconcile both groups into one body to God (the Father) through His cross ” explains the previous assertions which are found in the contents of Ephesians 2:1415. Specifically, it explains the previous hina (ἵνα) purpose clause in Ephesians 2:15. That this first statement in Ephesians 2:16 is a hina (ἵνα) purpose clause is indicated by the fact that the subjunctive conjugation of the verb apokatallassō (ἀποκαταλλάσσω) is employed with the conjunction hina (ἵνα), which appears in Ephesians 2:15, in order to form a clause which presents the purpose of the Lord Jesus Christ nullifying the law composed of commandments consisting of a written code of laws, i.e. the Mosaic law system by means of His impeccable human nature in hypostatic union. Thus, this hina (ἵνα) purpose clause in Ephesians 2:16 asserts that it was the for the purpose of reconciling Jewish and Gentile Christians to God through the cross of Jesus Christ that the Lord Jesus Christ nullified the law composed of commandments consisting of a written code of laws, i.e. the Mosaic law system by means of His impeccable human nature in hypostatic union. The hina (ἵνα) purpose clause in Ephesians 2:16 asserts that the Lord Jesus Christ reconciled Jewish and Gentile Christians into one body to God through the cross, by means of which cross, the hostility has been killed. That this hina (ἵνα) purpose clause is epexegetical is indicated by the fact that the concepts of peace mentioned in Ephesians 2:14-15 and reconciliation here in Ephesians 2:16 are obviously related 2024 William E. Wenstrom, Jr. Bible Ministries 47 and synonymous. Also, the cross, which is mentioned in Ephesians 2:16, is referred to in verse 14 with the reference to the Lord Jesus Christ destroying the wall, which served as the barrier, that is, that which caused hostility between the Jew and Gentile races and the two with God. On other hand, verse 15 speaks of the Lord nullifying by means of His human nature the law composed of the commandments consisting of a written code of laws. Lastly, the reference to “one body” in Ephesians 2:16 is alluding to what Paul taught in verse 15 that the Lord Jesus nullified by means of His human nature the law composed of the commandments consisting of a written code of laws in order that He might cause the Jewish and Gentile Christians to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. Therefore, we can see that the assertion in Ephesians 2:16 summarizes the contents of Ephesians 2:14-15. In this first statement in Ephesians 2:16, the verb apokatallassō (ἀποκαταλλάσσω) speaks of the act of Jesus Christ “reconciling” Jewish and Gentile Christians in relation to God in the sense of reestablishing proper friendly interpersonal relations with God. This disruption of friendly relations was disrupted by the Mosaic Law according to Ephesians 2:15. In other words, this verb speaks of the restoration of the relationship between the human race and God, which was severed because of the fall of Adam and Even in the garden of Eden. In other words, this verb speaks of the act of Jesus Christ reconciling the human race, both Gentile and Jewish Christians to God. In Ephesians 2:11-15, Paul has been discussing the reconciliation that has taken place between the Jewish and Gentile Christian communities through the finished work of Jesus Christ on the cross. Now, here in Ephesians 2:16, for the first time, he discusses the reconciliation which has taken place between these two groups and God the Father. There would be no reconciliation between these two communities with each other unless there was first a reconciliation between them and God the Father. In Ephesians 2:14, we saw the articular accusative neuter plural form of the adjective amphoteroi (ἀμφότεροι). However, here in Ephesians 2:16, we have the articular accusative masculine plural form of the word. In both instances, the word means “both groups” since the word pertains to two considered together and refers to a group greater than two. In other words, it pertains to the totality of two. In each instance, the referent of this word is the Gentile and Jewish races and specifically, the Gentile and Jewish Christian communities. Now, the question arises as to why Paul employs the masculine plural form of this word in Ephesians 2:16 and the neuter plural form of this word in Ephesians 2:14? The reason why he makes this shift from the neuter to the masculine plural form of this word is the referent of this word in Ephesians 2:16 is the accusative 2024 William E. Wenstrom, Jr. Bible Ministries 48 masculine singular form of the noun anthrōpos (ἄνθρωπος), “man,” which appears at the end of Ephesians 2:15. We noted that this word is modified by the accusative masculine singular form of the adjective kainos (καινός), “new” and the accusative neuter singular form of the adjective heis (εἷς), “one.” These three words means “one new humanity” or “one new man.” The noun sōma (σῶμα), “body” is used in a figurative sense to describe the church as being like the human body in that it has diversity among its members but yet they possess a unity. The word refers to church age believers who are joined together as a corporate unit with the implication of each member having a distinctive function within this unit. The referent of this word is of course the Jewish and Gentile Christian communities emphasizing not only the diversity between the two but also the unity that exists between the two as a result of both being declared justified through faith in Jesus Christ. Simultaneously, the Holy Spirit placed them in union with Him and identifying them with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand. The dative neuter singular form of the adjective heis (εἷς), “one” pertains to a single unit or thing and not two or more or in other words, it pertains to one in contrast to more than one. It is ascribing to this body of Jewish and Gentile Christians as being a unified single human entity despite the diversity between the two. The accusative masculine singular form of the noun sōma (σῶμα) is the object of the preposition en (ἐν), which functions as a marker of a change of state or condition. Therefore, this word marks Jewish and Gentile Christians going from the state of being hostile toward each other and in relation to God to existing in the state of being one body which is unified despite the diversity between the two. The referent of the articular dative masculine singular form of the noun theos (θεός) is God the Father. It functions as a dative of indirect object, which indicates that God the Father received the action of being reconciled to both the Jewish and Gentile Christian communities through the finished work of His Son on the cross. The noun stauros (σταυρός), “cross” refers to the place where Jesus Christ experienced the wrath of God as a substitute for all of sinful humanity by suffering a substitutionary spiritual and physical death on the cross so as to reconcile all of sinful humanity, both Jew and Gentile to the Father. Suffering this wrath of God on the cross is signified by this noun stauros (σταυρός), “cross.” We noted in our exegesis that this word stauros (σταυρός), “cross” is the object of the preposition dia (διά), which is functioning as a marker of means. Therefore, this would indicate that the cross of Jesus Christ, which is a reference to Him experiencing the wrath of God on the cross of Calvary by suffering a spiritual and physical death on the cross, was the means by which the Father reconciled Jewish and Gentile Christians with God the Father. 2024 William E. Wenstrom, Jr. Bible Ministries 49 The participial result clause in Ephesians 2:16, namely, apokteinas tēn echthran en autō (ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ), “Consequently, He put to death the hostility (between the two and the two with God) by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification” presents the result of Jesus Christ reconciling both Jewish and Gentile Christian communities to God through the former’s finished work on the cross. Thus, this would express the idea that Jesus Christ reconciled both Jewish and Gentile Christian communities to each other and to God through His finished work on the cross “with result that” the hostility caused by the Mosaic Law was put to death by means of His Son Jesus Christ’s substitutionary spiritual and physical deaths on the cross. As was the case in Ephesians 2:14, the noun echthra (ἔχθρα), “the hostility (between the two groups and the two with God)” here in Ephesians 2:16 is used to describe the Mosaic Law and pertains to a state of enmity with someone. Here it speaks of the state of enmity or hostility which existed between the Jews and Gentiles in relation to God. We noted in our exegesis that the articular construction of this abstract noun distinguishes the hostility that existed between the Gentiles and Jews and God from the hostility that exists between the Jewish and Gentile races with each other. The verb apoktennō (ἀποκτέννω), “Consequently, He put to death” speaks of Jesus Christ killing the hostility between Jewish and Gentile Christian communities caused by the Mosaic Law in the sense of causing this hostility to cease between the two with His suffering undeservedly the wrath of God on the cross as a substitute for both groups. As we noted in our exegesis, as was the case in Ephesians 2:15, the referent of the dative third person masculine singular form of the intensive personal pronoun autos (αὐτός) here in Ephesians 2:16 is again the Lord Jesus Christ emphasizing identity and is the demonstrative force intensified. This word contains the figure of metonymy which means that Jesus Christ is put for faith in Him at justification as well as union and identification with Him through the baptism of the Spirit at justification. Also, as we noted, as was the case in Ephesians 2:15, the dative third person masculine singular form of the intensive personal pronoun autos (αὐτός) here in Ephesians 2:16 is the object of the preposition en (ἐν), which functions again as a marker of means which indicates the means by which Jesus Christ put to death the hostility that existed between the Jewish and Gentile Christians in relation to God. Therefore, this prepositional phrase en autō (ἐν αὐτῷ) indicates that Jesus Christ put to death the hostility that existed between the Jewish and Gentile Christian communities in relation to God, which was caused by the Mosaic Law, “by means of their faith in Him at justification as well as their union and identification with Him 2024 William E. Wenstrom, Jr. Bible Ministries 50 through the baptism of the Spirit at justification.” In other words, these two groups appropriated the elimination of this hostility between themselves and God, which was caused by the Mosaic Law, “by means of their faith in Him at justification as well as their union and identification with Him through the baptism of the Spirit at justification.” This interpretation is indicated by the fact that these two groups appropriated this reconciliation with God, which Jesus Christ accomplished on the cross by means of their faith in Him at justification as well as their union and identification with Him through the baptism of the Spirit at justification. This interpretation of this prepositional phrase en autō (ἐν αὐτῷ), “by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification” here in Ephesians 2:16 is supported by the immediate context because this same prepositional phrase appears in Ephesians 2:15 with the same referent and meaning. Also, this prepositional phrase, which modifies the result participle clause apokteinas tēn echthran (ἀποκτείνας τὴν ἔχθραν), “Consequently, He put to death this hostility (between the two and the two with God)” is epexegetical because it is explaining the previous assertions which are found in the contents of Ephesians 2:14-15. Specifically, it explains the previous hina (ἵνα) purpose clause in Ephesians 2:15. In Ephesians 2:15, this prepositional phrase en autō (ἐν αὐτῷ) presents the means by which Jesus Christ caused both Jewish and Gentile Christians to be created into one new humanity. However, in Ephesians 2:16, it expresses the means by which the Lord put to death the hostility between these two groups in relation to God. In both instances, it was by means of their faith in Jesus Christ resulting in the Father declaring them justified as well as their union and identification with Jesus Christ through the baptism of the Spirit at their justification that they were created into one new humanity and that the hostility between them and God was eliminated. Furthermore, this interpretation is supported by the fact that this prepositional phrase en autō (ἐν αὐτῷ) has appeared four times already in the Ephesian epistle and in each instance, Jesus Christ is the referent. Three times the referent is the church age believer’s faith in Jesus Christ at justification and their union and identification with Him through the baptism of the Spirit, which took place at their justification (cf. Eph. 1:4, 9; 2:15). One time, the referent is Jesus Christ’s sovereign authority during the millennium (cf. Eph. 1:10). Lastly, the referent of the masculine singular form of the intensive personal pronoun autos (αὐτός) in Ephesians 2:18 and 20 is Jesus Christ. Now, most expositors believe the referent of the intensive personal pronoun autos (αὐτός) is the noun stauros (σταυρός), “cross” because they agree in gender (masculine) and number (singular) and are in close proximity to each other in the text. However, although, the finished work of Christ, which is signified by the noun stauros (σταυρός), “cross,” accomplished this reconciliation between Jewish and 2024 William E. Wenstrom, Jr. Bible Ministries 51 Gentile Christians and both of these groups in relation to God, this double reconciliation can only be appropriated and thus experienced by both groups by means of faith in Jesus Christ at justification. In other words, they could never experience this double reconciliation until the Father declared them justified through faith in His one and only Son, Jesus Christ. Simultaneously, they are placed in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand. Therefore, this author believes that this prepositional phrase en autō (ἐν αὐτῷ) here in Ephesians 2:16 expresses the means by which Jesus Christ put to death the hostility that existed between both Jewish and Gentile Christians in relation to God. Both groups appropriated this double reconciliation by means of their faith in Him at justification, which resulted in them being placed in union with Jesus Christ and identified with Him through the baptism of the Spirit. The declarative statement contained in Ephesians 2:17 corresponds to the previous assertions presented in Ephesians 2:11-16. Therefore, by way of review, let’s take a look at these assertions, which appear in the latter. The apostle Paul teaches in Ephesians 2:14 that Jesus Christ Himself personifies the peace that exists between the Gentile and Jewish Christian communities and the peace that exists between these two groups with God. Paul then identifies specifically how this is the case by asserting that He caused both groups to be one. Specifically, He did this by destroying the wall, which served as the barrier that is that which hostility between the two with each other and the two with God. Then, in verse, Paul develops this further by stating that Jesus Christ nullified by means of His human nature the law composed of the commandments consisting of a written code of law, and which law is a reference to the Mosaic Law. The purpose of which was that Jesus Christ might cause the two races to be created into one new humanity by means of faith in Himself at justification and union and identification with Him through the baptism of the Spirit at justification. Consequently, Jesus Christ caused peace to be established between the two with each other and the two with God. Then, in verse 16, Paul develops this purpose further by noting that the purpose of Jesus Christ nullifying the Mosaic Law was to reconcile both groups into one body to God (the Father) through His cross. Consequently, He put to death the hostility (between the two and the two with God) by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. Now, in verse 17, Paul asserts that Jesus Christ came and preached peace to the Gentiles who were far off from God and peace to the Jews who were near. The Jews were near because they were given many privileges by God and were entered into a covenant relationship with God. Paul lists these privileges in Romans 3:1-3 and 9:45. The former asserts that the Jews were given the Old Testament scriptures. On the other hand, latter asserts that they were adopted as sons by God, received the 2024 William E. Wenstrom, Jr. Bible Ministries 52 Shekinah Glory. They were also given the patriarchs and the Abraham, Palestinian, Davidic and New covenants and the unconditional promises contained in these covenants. Lastly, they were given the Mosaic Law, the temple worship, and the Messiah would be a Jew. On the other hand, God never gave these privileges to the Gentiles and nor did He ever enter into a covenant relationship with them. This statement in Ephesians 2:17 corresponds to the statements recorded in Ephesians 2:14-16 because as we have shown both speak of Jewish and Gentile Christian communities are experiencing peace with each other and with God through faith in Christ and through the baptism of the Spirit at justification. However, Ephesians 2:14-16 describes how Jesus Christ accomplished this peace between the two and these two with God whereas Ephesians 2:17 states that He came to these two groups and preached this peace to both of them. The noun eirēnē (εἰρήνη) appears twice in Ephesians 2:17. The first time it is modified by the articular expression tois makran (τοῖς μακρὰν), “those who were far off” and the second is modified by the articular expression tois engys (τοῖς ἐγγύς), “those who were near.” As was the case in Ephesians 2:14 and 15, the noun eirēnē (εἰρήνη) in both instances here in Ephesians 2:17 means “peace” since the word pertains to harmonious relations and freedom from disputes and the absence of war between groups of people. In other words, it pertains to the state of experiencing reconciliation. It not only speaks of the peace between Gentile and Jewish Christians but also it pertains to the peace that exists between both groups and God. This is indicated by the contents of Ephesians 2:16, which inserts that Jesus Christ reconcile both groups into one new humanity “to God” through His substitutionary sacrifice on the cross. Jesus Christ personifies this peace that exists between Jewish and Gentile Christians in relation to God for four reasons. First, He is “the author” of peace since Ephesians 2:14 asserts that He caused both Jewish and Gentile Christians to be one group. Secondly, His substitutionary spiritual and physical deaths on the cross, which constitute Him suffering the Father’s wrath, are “the basis” for this peace that now exists between Jewish and Gentile Christians. The Lord’s suffering propitiated the Father and thus reconciled the sinful humanity to a holy God. This interpretation is indicated by the contents of Ephesians 2:13 and 16. The former asserts that Gentile Christians have been brought near to God and His covenant people Israel by means of the blood of Christ, which is a representative analogy that speaks of Christ suffering the wrath of God by suffering a spiritual and physical death on the cross. The latter asserts that Jesus Christ reconciled both Jewish and Gentile Christians to God through His cross, which again speaks of Him suffering the wrath of God by suffering a spiritual and physical death on the cross. Thirdly, Jesus Christ personifies the peace that now exists between Jewish and Gentile Christians in relation to God 2024 William E. Wenstrom, Jr. Bible Ministries 53 because He is “the medium” of this peace. This is indicated by the fact that Ephesians 2:18 asserts that it is through Him that both Jew and Gentile Christians have access to the Father by the Spirit. Lastly, Ephesians 2:17 asserts that Jesus Christ is “the proclaimer” of this peace to those who were near to God, the Jews and those who were far away from Him, the Gentiles. This preaching of peace to both groups refers to the work of the apostles of the Lord Jesus Christ since He Himself preached to only the nation of Israel during His First Advent (cf. Matt. 10:5-6; 15:24-27). He makes that He was not sent to the Gentiles during His First Advent. However, He would send His apostles fifty days after His session at the right hand of the Father on the day of Pentecost in approximately June of 33 A.D. On that day, Peter began proclaiming the gospel to the Jews as recorded in Acts chapter 2 whereas Acts 10 records him communicating the gospel to the Gentiles. Both received the baptism of the Spirit, which united for the first time these two communities. The Lord Jesus Christ peached this peace to both groups through the Holy Spirit and the Holy Spirit preached this peace through the apostles of Jesus Christ. In other words, Jesus Christ preached this peace to both the Jewish and Gentile Christian communities through the Spirit working through the apostles. Paul was sent to the Gentiles and the other apostles were sent to the Jews. Furthermore, not only the apostles were employed by the Lord Jesus Christ to proclaim the gospel to both Jews and Gentiles by the power of the Holy Spirit, but also many evangelists and pastors and Christians operating in their royal ambassadorship have done this work throughout the centuries since the apostles. Now, here in Ephesians 2:17, the referent of the dative second personal plural form of the personal pronoun su (σύ), “each and every one of you” is of course the recipients of this epistle who Paul describes here in Ephesians 2:11 as Gentile Christians. The word not only refers to these Gentile Christians living in the various Christian communities throughout the Roman province of Asia as a corporate unit but is also used in a distributive sense emphasizing no exceptions. As was the case in Ephesians 2:13, the adverb of separation makran (μακράν) here in Ephesians 2:17 means “far away” and is used in a figurative sense of the relationship that did not exist between these Gentile Christians and God and His covenant people Israel. As was the case in Ephesians 2:13, the adverb engys (ἐγγύς) here in Ephesians 2:17 means “near”and is also used in a figurative sense of the close, intimate relationship that now existed between God and His covenant people, Israel. The repetition of the noun eirēnē (εἰρήνη) here in Ephesians 2:17 emphasizes that both Jewish and Gentile Christian communities were experiencing not only peace with each other but both were experiencing peace with God. 2024 William E. Wenstrom, Jr. Bible Ministries 54 The verb erchomai (ἒρχομαι) pertains to moving in the direction of a particular geographical location in which certain persons live. The referent of the masculine singular form of this verb is Jesus Christ but in the sense of Jesus Christ performing the action of this verb through the Holy Spirit and His apostles. This verb is used in relation to the proclamation of the gospel by the apostles to both the Jewish and Gentile Christian communities. Therefore, this verb erchomai (ἒρχομαι) speaks of Jesus Christ coming to both the Jewish and Gentile Christian communities in the sense of traveling to and arriving at the geographical locations of both of them through His Spirit led and empowered apostles. The nominative masculine singular aorist active participle conjugation of the verb erchomai (ἒρχομαι) functions as a nominative of simple apposition. Therefore, the participle conjugation of this verb is identifying an activity of Jesus Christ which corresponds with Him reconciling both Gentile and Jewish Christian communities to each other and with God through His finished work on the cross. The participle conjugation of this verb erchomai (ἒρχομαι) functions as a participle of result, which indicates the actual outcome or result of the action of the main verb, which appears in Ephesians 2:16 and is the third person singular aorist active subjunctive form of the verb apokatallassō (ἀποκαταλλάσσω). Therefore, this would indicate that the former identifies “the result of” Jesus Christ reconciling both Jewish and Gentile Christian communities to each other and both groups with God through His finished work on the cross. Namely, He preached peace to both the Jewish and Gentile Christian communities through the Spirit empowered proclamation of the gospel by His apostles. The verb euangelizō (εὐαγγελίζω) pertains to the proclamation of the gospel message. The referent of the third person singular form of this verb is of course Jesus Christ. As we noted, the noun eirēnē (εἰρήνη), “peace” appears twice here in Ephesians 2:17 and in each instance it functions as the accusative direct object of this verb. Therefore, this indicates that this peace receives the action of being proclaimed by Jesus Christ through the Spirit empowered proclamation of the gospel to both the Jewish and Gentile Christian communities. Therefore, this verb speaks of Jesus Christ proclaiming peace to both the Jewish and Gentile Christian communities through His apostles’ Spirit empowered proclamation of the gospel to both groups. Of course, this peace refers to the reconciliation that exists between the Jewish and Gentile Christian communities and the reconciliation that these two groups now enjoy with a holy God as a result of the Father declaring them justified through faith in His one and only Son, Jesus Christ. Consequently, they were identified with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit which took place at justification. This 2024 William E. Wenstrom, Jr. Bible Ministries 55 justifying faith and union and identification with Jesus Christ united these two communities with each other and these two groups with God. Paul is alluding to Isaiah 52:7 and 57:19 here in Ephesians 2:17 in order to emphasize the peace God the Father established between the Jewish and Gentile Christian communities and these two groups with Himself. As we noted, Ephesians 2:14-16 teaches that the Father accomplished this twofold reconciliation through the finished work of His Son, Jesus Christ on the cross. The Father also accomplished this two-fold reconciliation through the work of the Holy Spirit at justification when at which time, the Spirit placed these two groups in union with His Son and identifying them with His Son in His crucifixion, death, burial, resurrection and session at His right hand. Ephesians 2:18 is a hoti (ὅτι) result clause, which presents the result of the previous declarative statement in Ephesians 2:17. The statement which it introduces asserts that through the intermediate agency of Jesus Christ Himself both Jewish and Gentile Christians experience by means of the omnipotence of the one Spirit access to the presence of God the Father. Specifically, it asserts that through Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father both Jewish and Gentile Christians experience access to the presence of God the Father by means of the omnipotence of the one Spirit. The statement in Ephesians 2:17 asserts that Jesus Christ came and proclaimed peace for the benefit of the Gentiles who were far off from God and peace to those who were near, namely, the Jews. As we noted in our study of this verse, Jesus Christ accomplished this through Spirit empowered proclamation of the gospel by His apostles and pastor-teachers and evangelists. Therefore, a comparison of these two statements indicates that Jesus Christ through His Spirit empowered communicators of the gospel came and proclaimed peace for the benefit of Jewish and Gentile church age believers “with the result that” through Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father both Jewish and Gentile Christians experience access by means of the omnipotence of the one Spirit to the presence of God the Father. In our exegesis of Ephesians 2:18, we noted that the referent of the genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), “Himself” is Jesus Christ. We also noted that this word of the preposition dia (διά), which functions as a marker of agency, which indicates that Jesus Christ is the personal intermediate agency through whom both Jewish and Gentile Christians experience access by means of the omnipotence of the one Spirit into the presence of the Father. Therefore, this prepositional phrase diʼ autou (διʼ αὐτοῦ), “through Himself” indicates that both Jewish and Gentile Christians experience access by means of the omnipotence of the one Spirit into the presence of the Father “through the personal intermediate agency of Jesus Christ Himself.” 2024 William E. Wenstrom, Jr. Bible Ministries 56 This interpretation is supported by the fact that the Scriptures teach that Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father brought the Jewish and Gentile Christian into the presence of the Father. This is indicated by the fact that when the Father declared them justified through faith in His one and only Son, Jesus Christ, simultaneously, the omnipotence of the Spirit united them with Jesus Christ and placed them under His headship. Also, at their justification, the omnipotence of the Spirit identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This is called the baptism of the Spirit (Rom. 6). Thus, both Jewish and Gentile Christians were brought into the presence of the Father because of the work of both the Son and the Spirit. Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father brought regenerate church age believers into the presence of the Father because He is the intermediary between a holy God and sinners (cf. 1 Tim. 2:5). The church age believer’s faith in Jesus Christ resulting in the Father declaring them justified simultaneously, appropriated the omnipotence of the Holy Spirit who brought them into the presence of the Father. The Spirit did this by placing them under Jesus Christ’s headship and uniting them with Him and identifying them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Therefore, Jesus Christ is the personal intermediate agency who enables both Jewish and Gentile church age believers to experience access to the presence of the Father because when He declared them justified through faith in His Son, the omnipotence of the Holy Spirit appropriated for them the benefits of Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father. We noted in our exegesis of Ephesians 2:18 that the verb echō (ἔχω) means “to experience” a state or condition indicating that through the personal intermediate agency of Jesus Christ Himself both Jewish and Gentile Christians are “experiencing” access to the Father by means of the omnipotence of the one Spirit. The first person plural of this verb is an inclusive “we” or literary plural which is used to include both the author and his audience. Paul was of course a Jewish Christians and the recipients of this letter were Gentile Christians according to Ephesians 2:11. Therefore, when Paul employs the first person plural because he is referring to both himself and the recipients of the Ephesian epistle with himself representing the Jewish Christian community. Thus, it specifically refers to both the Jewish and Gentile Christian communities. As we noted earlier, the present tense of this verb is a customary present or stative present, which indicates that through the personal intermediate agency of Jesus Christ Himself the apostle Paul and the recipients of the Ephesian epistle “exist in 2024 William E. Wenstrom, Jr. Bible Ministries 57 the state of” experiencing access by means of the omnipotence of the one Spirit to the presence of the Father. The present tense can also be interpreted as a gnomic present which is used to make a statement of a general, timeless fact and says that something does happen. Here it would indicate that through the personal intermediate agency of Jesus Christ Himself Paul and the recipients of the Ephesian epistle “as a general timeless fact” or “an eternal spiritual truth” are experiencing access by means of the omnipotence of the one Spirit to the presence of the Father. As was the case in Ephesians 2:14 and 16, the articular nominative masculine plural form of the adjective amphoteroi (ἀμφότεροι) here in Ephesians 2:18 means “both groups” and in each of these verses the referents are both the Gentile and Jewish Christian communities. As we noted in our exegesis of Ephesians 2:18, the articular accusative masculine singular form of the noun patēr (πατήρ), “the Father” refers of course to the first member of the Trinity. We also noted that the articular construction of this word functions indicates that the Father is “in a class by himself” or the extreme of those who are fathers. Thus, it indicates that there is only one Father worth mentioning as far as Jewish and Gentile Christians are concerned. The noun prosagōgē (προσαγωγή), “access” here in Ephesians 2:18 appears only in this verse and two other places in the Greek New Testament (Romans 5:2; Ephesians 3:12). It means, “to lead someone into the presence of another” with the assistance of another and with the implication that the person doing the receiving is of higher status. In each instance, the word denotes “access to the presence” of the Father. In these passages, the noun prosagōgē (προσαγωγή) is used in relation to God the Father, thus the word denotes the sinner being led into the presence of the Father through the intermediary agency of the Lord Jesus Christ in order to experience an eternal relationship and fellowship with the Father. John 14:6, “I am the way, and the truth, and the life; no one comes to the Father but through Me.” (NASB95) The noun patēr (πατήρ) is the object of the preposition pros (πρός), which means “face to face with, in the presence of” since it functions as a marker of close personal association with the implication of personal intimacy with someone and of an interrelationship or reciprocal relation. Therefore, this prepositional phrase pros ton patera (πρὸς τὸν πατέρα) indicates that both Jewish and Gentile Christians are experiencing access to “the personal presence of the Father” through the personal intermediate agency of Jesus Christ and by means of the omnipotence of the Holy Spirit. As we noted in our exegesis of Ephesians 2:18, the noun patēr (πατήρ) is the object of the preposition pros (πρός), which means “face to face with, in the presence of” since it functions as a marker of close personal association with the implication 2024 William E. Wenstrom, Jr. Bible Ministries 58 of personal intimacy with someone and of an interrelationship or reciprocal relation. Therefore, this prepositional phrase pros ton patera (πρὸς τὸν πατέρα) indicates that both Jewish and Gentile Christians are experiencing access to “the personal presence of the Father” through the personal intermediate agency of Jesus Christ and by means of the omnipotence of the Holy Spirit. The church age believer gains permanent access into the presence of the Father for an eternal relationship and fellowship through the Lord Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father. When the Father declared the church age believer justified through faith in His Son, Jesus Christ, the omnipotence of the Holy Spirit placed them in union with His Son and under His federal headship and identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The church age believer’s identification with Jesus Christ in His crucifixion, death and burial is important because the Lord’s substitutionary spiritual and physical deaths on the cross propitiated the Father’s holiness that demanded that sin be judged (1 John 2:1; 4:10). Through His finished work on the cross, the Lord opened the way for the sinner to approach God and gain access to the Father and which access is gained by the sinner through faith in Jesus Christ as his or her Savior. The church age believer identification with Jesus Christ is important because it guarantees them a resurrection body, which will be minus the old indwelling Adamic sin nature. Their identification with Him in His present session at the right hand of the Father is essential because it seats them positionally at the right hand of the Father and in a perfective sense when they receive their resurrection body at the rapture or resurrection of the church. They experience this identification when they are experiencing fellowship with God by appropriating this union and identification with Jesus Christ by considering themselves to be crucified, died, buried, raised and seated with Him in the Father’s presence at His right hand. This word prosagōgē (προσαγωγή) is also related to prayer. Access to the Father in prayer is made possible for the justified sinner solely through the merits of the Lord Jesus Christ and His finished work on the cross. The Lord’s session, or present position at the right hand of the Father, provides the believer with a Great High Priest, interceding on their behalf (Heb 7:25; 1 John 2:2). Therefore, Jesus Christ serves as the believer’s advocate and intermediary. As a result, the believer is commanded to pray to the Father in the name of the Lord Jesus Christ because, only through Christ, may the believer boldly approach the throne of God and offer prayers to Him (cf. John 16:26-27; Heb. 4:14-16). Through the Lord Jesus Christ and His saving work on the cross, the believer is blessed with free access to God the Father (cf. Heb. 10:10-14, 19-22). The throne of judgment was transformed to a throne of grace because the Lord Jesus Christ propitiated God the Father with His substitutionary spiritual and physical deaths on the cross (cf. Heb. 2:17). The 2024 William E. Wenstrom, Jr. Bible Ministries 59 righteous demands of God’s holiness—namely, that the sins of the entire world be judged were satisfied through the merits of the voluntary, substitutionary spiritual and physical deaths of the impeccable incarnate Son of God on the cross, thus, opening the airwaves and allowing access to God the Father (Rom. 3:23-26). Our Lord’s propitiatory sacrifice changed the hilasterion, 'mercy seat,” from a place of judgment to a “throne of grace,” a place where mercy may be extended to man. The Lord Jesus, therefore, commands the believer to pray in His name to the Father, consciously aware that the merits of His impeccable character and of His impeccable work on the cross made it possible. The Holy Spirit is another who, as the Spirit of grace and supplication (Zech. 12:10), assures us of our relationship with God, guides us in our prayer life, intercedes for us, and enables us to pray (Rom. 8:26-27). Therefore, in Ephesians 2:18, the noun prosagōgē (προσαγωγή) indicates that because Jewish and Gentile church age believers have been declared justified by the Father through faith in His Son Jesus Christ and have been identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit, they always possess access to the presence of the Father. They have permanent access to His presence in the sense that they always possess an eternal relationship with the Father. The word also indicates the continuing availability of this access to the presence of the Father or in other words, it indicates the continued availability of approaching the Father for fellowship. Now, in Ephesians 2:18, the noun prosagōgē (προσαγωγή) means, “access” and not simply “entrance” since the former accurately reflects the meaning of the word because it denotes not only entrance into the presence of the Father but also the continuing availability of that access to the presence of the Father. The English word “access” denotes the ability or permission to approach, enter, speak with or use; admittance and is the state or quality of being approachable. If we paraphrase this definition, we could say that the believer has the ability and permission to approach the Father and enter His presence in order to speak with Him in prayer through the personal intermediate agency of the Lord Jesus Christ. This access was made possible through His crucifixion, death, burial, resurrection and session at the right hand of the Father. It was also made possible through the believer’s identification with Jesus Christ in these events in His life through the baptism of the Spirit when the Father declared them justified. Now, in Ephesians 2:18, the referent of the dative neuter singular form of the noun pneuma (πνεῦμα), “the Spirit” is of course the Holy Spirit, who is the third member of the Trinity. This word contains the figure of metonymy, which means that the person of the Holy Spirit is put for the exercise of His divine omnipotence at the church age believer’s justification. This interpretation is indicated by the fact that when the Father declared both Jewish and Gentile church age believers justified 2024 William E. Wenstrom, Jr. Bible Ministries 60 through faith in His one and only Son, Jesus Christ, the omnipotence of the Holy Spirit placed them in union with Jesus Christ and under His federal headship and identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. We also noted in our exegesis of verse 18 that the noun pneuma (πνεῦμα), “the Spirit” is modified by the dative neuter singular form of the adjective heis (εἷς), “one.” The use of this adjective parallels its usage in Ephesians 2:16 where it modifies the noun sōma (σῶμα), “body,” which refers the body of Jewish and Gentile Christians as being a unified single human entity despite the diversity between the two. The use of the adjective heis (εἷς) in Ephesians 2:18 emphasizes that it was by means of the omnipotence of one Spirit, namely the Holy Spirit that Jewish and Gentile Christians form a single unified human entity. It emphasizes that the Spirit unifies both groups and specifically, it emphasizes that the exercise of His power or omnipotence is the unifying force between these two groups with each other and these two groups with God. We also noted that the noun pneuma (πνεῦμα) is the object of the preposition en (ἐν), which functions as a marker of means indicating that the omnipotence of the Holy Spirit was the means by which both Jewish and Gentile Christians exist in the state of experiencing access to the Father. The Spirit’s omnipotence appropriated for the benefit of the church age believer the benefits of Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father when the Father declared them justified through faith in His one and only Son. This expression en heni pneumati (ἐν ἑνὶ πνεύματι), “by means of the omnipotence of the one Spirit,” which appears in Ephesians 2:18, also is found in 1 Corinthians 12:13 and Philippians 1:27. In 1 Corinthians 12:13 it is used in relation to the baptism of the Spirit. In Ephesians 2:18, the noun patēr (πατήρ), “the one and only Father” is the object of the preposition pros (πρός), which means “face to face with, in the presence of” since it functions as a marker of close personal association with the implication of personal intimacy with someone and of an interrelationship or reciprocal relation. Therefore, this prepositional phrase pros ton patera (πρὸς τὸν πατέρα), “to the presence of the Father” indicates that both Jewish and Gentile Christians are experiencing access “to the personal presence of the Father” through the personal intermediate agency of Jesus Christ and by means of the omnipotence of the Holy Spirit. This prepositional phrase emphasizes the intimate fellowship both groups are experiencing with the Father through the personal intermediate agency of Jesus Christ and by means of the omnipotence of the Holy Spirit. Paul’s vocabulary here in Ephesians 2:18 is similar to that of the vocabulary he employs in Romans 5:1-2. 2024 William E. Wenstrom, Jr. Bible Ministries 61 Romans 5:1 Therefore, since we have been justified by means of faith as a source, we always have peace with God through our Lord who is Jesus, who is the Christ. 2 Through whom also, we have as a permanent possession access to this gracious benefit in which we forever stand and in addition we make it a habit to rejoice upon the confident expectation of sharing God’s glory. (Author’s translation) Ephesians 2:18 contains a “triadic pattern,” which means that all three members of the Trinity are mentioned. In fact, the Trinity is a major theme that appears in the Ephesian epistle. As we also noted in our study of Ephesians 1:3, this verse contains a triadic pattern. In fact, as we noted Ephesians 1:3-14 itself contains a triadic pattern. Ephesians 2:19 is composed of the following: (1) emphatic inferential clause Ara oun ouketi este xenoi kai paroikoi (Ἄρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι), “Indeed therefore, each and every one of you as corporate unit are no longer foreigners (to the covenants of promise), that is, foreign citizens.” (Author’s translation) (2) strong adversative clause allʼ este sympolitai tōn hagiōn kai oikeioi tou theou (ἀλλʼ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ), “But rather each and every one of you as a corporate unit are fellow citizens with the saints, that is, members of God’s household.” (Author’s translation) In Ephesians 2:19, the apostle Paul employs two metaphors to describe Gentile Christians not only in relation to the Jewish Christian community but in relation to every believer in every Old Testament dispensation in the past. The first metaphor is that Gentile Christians are citizens in a city. The second is that they are members of a family. He uses these two metaphors in order to emphatically emphasize that they are share equal status in the kingdom of God with Jewish believers in past Old Testament dispensations and with those believers who lived in the dispensations before the establishment of the nation of the Jewish race, which was through Abraham, Isaac and Jacob. In other words, Paul is stating in emphatic terms to the Gentile Christian community that they are no second rate citizens. Therefore, we can see that these two metaphors present an emphatic contrast between the unregenerate state of these Gentile church age believers and their present regenerate state as justified sinners who are in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Therefore, we can see that in Ephesians 2:19 the emphatic inferential clause is asserting that each and every of the recipients of this epistle, who are identified in Ephesians 2:11 as Gentile church age believers, are no longer foreigners, that is foreign citizens. It is the result of an inference from the previous assertions in Ephesians 2:11-18. Thus, it presents a summarizing statement with regards to the contents of Ephesians 2:11-18. 2024 William E. Wenstrom, Jr. Bible Ministries 62 As was the case in Ephesians 2:12, the adjective xenos (ξένος), “foreigners” here in this emphatic inferential clause in Ephesians 2:19 is used to describe Gentile Christians as being strangers to the Mosaic covenant as well as the four unconditional covenants of promise, which were given by God to His covenant people, Israel. These four unconditional covenants were the Abrahamic, Palestinian, Davidic and New covenants. The adjective paroikos (πάροικος), “foreign citizens” pertains to someone who lives in a particular nation in which they are without the right of citizenship. Specifically, here in Ephesians 2:19, the word describe the members of the Gentile Christian community as no longer being foreigner citizens. The adjective xenos (ξένος), “foreigners” describes a person who is a foreigner in a land which has given travelling rights throughout the country whereas the adjective paroikos (πάροικος), “foreign citizens” describes a person who is legally a resident alien and possesses a residence visa. In Ephesians 2:19, we noted that the strong adversative clause asserts that each and every one of these Gentile church age believers are fellow citizens with the saints, that is, they are members of God’s household. It presents an emphatic contrast with the emphatic inferential clause. Thus, it presents an emphatic contrast between these Gentile church age believers being foreigners or in other words, foreign citizens in relation to Jewish church age believers prior to their justification and that of them being fellow citizens with them and members of God’s household from the moment of their justification. The noun sympolitēs (συμπολίτης), “fellow citizens” describes Gentile church age believers as fellow citizens with the saints. As was the case when the word appeared in Ephesians 1:1, 15 and 18, the articular genitive masculine plural form of the adjective hagios (ἅγιος), “with the saints” here in Ephesians 2:19 describes all the members of the body of Christ who have been set apart through the baptism of the Spirit at the moment of justification in order to order serve God exclusively. However, here it is used to describe sinners justified by faith in the Lord in every dispensation of history including the church age. This is indicated by the fact that this term hagios (ἅγιος), “saints” is not only used in the New Testament with church age believers as its referent, but also it is used with Old Testament believers as its referent (cf. Matt. 27:52; Rev. 11:18; 18:24). The word’s referent is also believers living during the seventieth week of Daniel (Rev. 13:7; 14:12) and believers living during the seventieth week who have been martyred (Rev. 8:3; 16:6; 18:24). Those believers living during the millennial reign Christ from all dispensations including the church age are the word’s referent in Revelation 20:9). The referent of this term hagios (ἅγιος), “saints” cannot be church age believers exclusively and specifically its referent cannot be Jewish church age believers being contrasted with Gentile church age believers. This is indicated by the fact that 2024 William E. Wenstrom, Jr. Bible Ministries 63 Ephesians 2:11-18 does not distinguish Jewish and Gentile church age believers but rather asserts that they together form the new humanity which is in union and identified with Jesus Christ who is the head of the new humanity. Secondly, it is indicated by the fact that Galatians 3:26-28 asserts that during the church age there is neither Jew nor Gentile. When Paul asserts in Ephesians 2:19 that the Gentile Christian community are fellow citizens with the all the believers throughout the past Old Testament dispensations, he is alluding to their heavenly citizenship, which Paul develops quite a bit in the epistle to the Philippian Christian community because in it he teaches them that they are citizens of heaven. In the Philippian epistle, Paul was addressing Roman citizens regarding their spiritual citizenship in heaven. To teach this, Paul employs the verb politeuomai (πολιτεύομαι) in Philippians 1:27 and the noun politeuma (πολίτευμα) in Philippians 3:20 which are terms the Philippian believers would be familiar with since Philippi was a Roman politeuma (πολίτευμα). This citizenship is also alluded to in Ephesians 2:19 and Hebrews 11:14-16. Now, in Ephesians 2:19, the adjective oikeios (οἰκεῖος), “household,” which also appears in the strong adversative clause and is used figuratively here to describe sinners justified by faith in the Lord in every previous dispensation prior to and during the church age. The articular genitive masculine singular form of the noun theos (θεός), “God” refers to the Father which is indicated by the articular construction of the noun, which in the New Testament commonly signifies the Father unless otherwise indicated by the context. The articular construction we noted of this word also indicates that it is in a class by itself expressing the idea that there were many gods in the world, but the God Jewish and Gentile Christians worshipped was the one and only true God in contrast to unregenerate humanity in the first century A.D. which worshipped the pantheon of Graeco-Roman gods. When Paul asserts that Gentile church age believers are fellow citizens with the saints, he means that they are members of God’s household. In other words, the expression oikeioi tou theou (οἰκεῖοι τοῦ θεοῦ), “God’s household” makes explicit the expression sympolitai tōn hagiōn (συμπολῖται τῶν ἁγίων), “fellow citizens with the saints.” God’s household is composed of sinners justified by faith in the Lord from every dispensation who we noted are designated by the term hagios (ἅγιος), “with the saints.” The “God’s household” metaphor appears in only two other places in Paul’s writings, namely, Galatians 6:10 and 1 Timothy 3:15. So therefore, Paul is asserting in Ephesians 2:19 that not only is the Gentile church age believer a citizen of heaven but also they are now members of God’s household, which is a metaphor which expresses the intimacy they now possess with God the Father. This metaphor connects to Paul’s statement in Ephesians 2:18, in which he asserts that both Jew 2024 William E. Wenstrom, Jr. Bible Ministries 64 and Gentile church age believer are experiencing access to the Father through the personal intermediate agency of Jesus Christ and by the omnipotence of the one Spirit. The metaphor of being a member of God’s household is also connected to Paul’s assertion in Ephesians 1:5 that both Jewish and Gentile church age believers have been elected by the Father in eternity past by means of the Father predestinating them to adoption as His sons. He also asserts in this verse that the Father did this because of His love through faith in Jesus Christ for Himself according to the pleasure of His will. Ephesians 2:20 is composed of the following: (1) causal participial clause epoikodomēthentes epi tō themeliō tōn apostolōn kai prophētōn (ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν), “because each and every one of you as a corporate unit have been built upon the foundation, which is the communication of the gospel to each one of you by the apostles as well as prophets.” (2) temporal participial clause ontos akrogōniaiou autou Christou Iēsou (ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ), “Simultaneously, He Himself, namely, Christ Jesus is the cornerstone.” The causal participle clause presents the reason why the recipients of this epistle, who were Gentile church age believers living in the Roman province of Asia, were fellow citizens with the saints and members of God’s household. It asserts that it was because they had been built upon the foundation, which is the communication of the gospel to them by the apostles and New Testament prophets, which resulted in the Father declaring them justified as a result of having exercised faith in His Son, Jesus Christ. The temporal participial clause indicates contemporaneous action with the causal participial clause and asserts that He Himself, the Christ, who is Jesus, is the cornerstone of this building and specifically, temple of God. Like Ephesians 2:19, Ephesians 2:20-22 contains a metaphor. In the former, the apostle Paul employs two metaphors to describe Gentile Christians not only in relation to the Jewish Christian community but in relation to every believer in every Old Testament dispensation in the past. The first metaphor is that Gentile Christians are citizens in a city. The second is that they are members of a family. He uses these two metaphors in order to emphatically emphasize that they are share equal status in the kingdom of God with Jewish believers in past Old Testament dispensations and with those believers who lived in the dispensations before the establishment of the nation of Israel. In other words, Paul is stating in emphatic terms to the Gentile Christian community that they are by no means second rate citizens. Therefore, we can see that these two metaphors present an emphatic contrast between the unregenerate state of these Gentile church age believers and their present regenerate state as justified sinners who are in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the 2024 William E. Wenstrom, Jr. Bible Ministries 65 Father. Now here in Ephesians 2:20, Paul employs a building metaphor and specifically a temple metaphor in order to describe the church. Now, as we noted in our exegesis, the noun apostolos (ἀπόστολος), “the apostles” is used by Paul to describe himself and the other eleven men whom Jesus Christ personally selected to be those who serve as His witnesses to His life, teaching, crucifixion, death, burial, resurrection and session at the right hand of the Father. The twelve men who were selected by the Lord Jesus Christ to the office of apostle were Simon Peter, Andrew, James, John, Philip, Bartholomew, Thomas, Matthew, Simon the Canaanite, James, the son of Alphaeus, not the lesser, Thaddaeus, also called Jude, and Saul of Tarsus, also known as Paul. In Acts 1:26, Matthias was selected to be an apostle by lot to replace Judas Iscariot, however, this selection was not honored by God since he was not personally selected by the resurrected Christ as the other eleven men were, nor did he demonstrate any sign gifts. Therefore, this word apostolos (ἀπόστολος) refers to the office of an apostle, which was given by the Lord Jesus Christ to only thirteen men. Paul replaced Judas Iscariot. The noun appears in the salutation of several of Paul’s epistles, namely, Romans 1:1; 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 1:1; Ephesians 1:1; Colossians 1:1. However, it doesn’t appear in 1 and 2 Thessalonians, Philippians and Philemon. Paul uses the word to establish that his authority is from the Lord Himself (Romans 1:1; Ephesians 1:1; Colossians 1:1). He uses it when his authority or teaching is being questioned or rejected by those to whom he is writing (1 and 2 Corinthians, Galatians). The Thessalonians and Philippians were faithful to Paul’s teaching and had a great friendship with Paul. Philemon was a personal note, thus there was no need of him to establish his authority with these churches and Philemon. One of the requirements for holding the “office” of apostle was the experience of seeing the resurrected Christ as Paul had when defending his ministry in 1 Corinthians 9:1-2. Another requirement for holding the “office” of apostle was that of possessing the “sign gifts” such as healing, which Paul demonstrated he had many times during the course of his ministry (Acts 14:10; 16:18; 19:11; 20:10; 28:8) or “tongues,” which Paul also demonstrated he possessed (1 Corinthians 14:18). The office and spiritual gift of apostleship was not appointed until after the resurrection and ascension and session of the Lord Jesus Christ (See Ephesians 4:116). Distribution of spiritual gifts was authorized by the Lord Jesus Christ as a result of His death, resurrection, ascension and session. However, the actual appointment of the spiritual gift of apostleship was made by God the Holy Spirit according 1 Corinthians 12:11. Now, here in Ephesians 2:20, the noun apostolos (ἀπόστολος) is employed as designation for the temporary spiritual gift assigned to the twelve men Jesus Christ sovereignly chose and delegated authority to exercise over the church. It is extremely 2024 William E. Wenstrom, Jr. Bible Ministries 66 important to understand with regards to this word that the gift of apostleship is in view here and not the twelve men themselves. It is through the exercise of this gift which serves as the foundation of the church. This gift was bestowed upon these twelve men at their justification. The Spirit worked through them when they exercised this gift by communicating the gospel. Therefore, this word contains the figure of metonymy, which means that the apostles are put for the exercise of their Spirit imparted gift these twelve men received at justification. Again, this gift manifested itself when they communicated the gospel. This interpretation is supported by the contents of Ephesians 4:11 and 1 Corinthians 12:28, which reveal that the gift of apostleship was foundational to the growth of the church numerically and with regards to the spiritual growth of individual believers. Now, in Ephesians 2:20, the noun prophētēs (προφήτης), “prophets” refers to the exercise of the temporary or discontinued spiritual gift of being a prophet, which is no longer existent since it existed during the pre-canon period of the church to fill the void until the New Testament canon had been completed (See 1 Corinthians 12:10; 13:2; 14:22; Ephesians 2:20; 3:5; 4:11). As was the case with the noun apostolos (ἀπόστολος), it is also extremely important to understand with this noun prophētēs (προφήτης), “prophets” that the gift of prophecy is in view here and not the men and women who possessed this gift. It is through the exercise of the gift of prophet which serves as the foundation of the church along with the exercise of the gift of apostleship. These New Testament prophets are also mentioned in Acts 11:27, 13:1, 15:32, 21:10, 1 Corinthians 12:28, 14:29, 32, 37 and Ephesians 4:11. Like the gift of apostleship, the gift of prophet was bestowed upon people at justification. The Spirit worked through those who possessed this gift when they communicated the gospel. Therefore, this word contains the figure of metonymy, which means that the prophets are put for the exercise of their Spirit imparted gift they received at justification. This interpretation is supported by the contents of Ephesians 4:11 and 1 Corinthians 12:28, which reveal that the exercise or function of the gift of prophecy along with the exercise or function of the gift of apostleship was foundational to the growth of the church both numerically and with regards to the spiritual growth of the individual members of the church. The temporary spiritual gift of prophecy is the second spiritual gift mentioned in 1 Corinthians 12:28 and Ephesians 4:11. Like the spiritual gift of apostle, this gift was temporary and is no longer extant today. The prophets were given to the church for the purpose of communicating God’s will, purpose and plan for the church age before the canon of Scripture was completed in 96 A.D. Now that the canon of Scripture has been completed there is no longer a need for prophets. Everything that God desires to say to us today is found in the completed canon of Scripture. We now have the completed revelation from God now that the canon of Scripture is closed. God does not communicate to man in the church age 2024 William E. Wenstrom, Jr. Bible Ministries 67 through dreams or visions or through prophets because everything He desires to communicate to the church is found in the completed canon of Scripture (Hebrews 1:1-2). That the noun prophētēs (προφήτης) here in Ephesians 2:20 does not refer to the Old Testament prophets of Israel is indicated by the fact that Paul is describing the foundation of the church, which was a mystery not known to the Old Testament prophets as indicated by Paul’s statements in Ephesians 3:5. The articular construction of the noun apostolos (ἀπόστολος) has been a cause of great controversy and consternation among exegetes and expositors of Ephesians 2:20. This author does not believe that it signifies that the Granville Sharp rule is in effect, which would signal that the prophets and apostles are one in the same. Rather, the articular construction of the noun apostolos (ἀπόστολος) is simply used by Paul to tie both the temporary spiritual gifts of apostles and prophets together as being the foundation of the church. Specifically, the article simply binds them together signifying that the exercise of both of these discontinued communication spiritual gifts constitutes the foundation of the church. This author interprets the articular construction of the noun apostolos (ἀπόστολος) as simply joining both the temporary spiritual gifts of apostle and prophet together as being the foundation of the church. Specifically, the article simply binds them together signifying that the exercise of both of these discontinued communication spiritual gifts constitutes the foundation of the church. Now, in the causal participial clause in Ephesians 2:20, the noun themelios (θεμέλιος), “the foundation” is used in a figurative sense for the Spirit empowered communication of the gospel by the apostles and the New Testament prophets to the members of the body of Christ when they were unregenerate. The word describes the exercise of the temporary spiritual gifts of apostleship and prophecy as the foundational support of the church. In other words, it was the gifts of apostleship and prophet that were the foundation and not the men themselves since these gifts were imparted to them by the Holy Spirit at their justification. The Spirit worked through them as they exercised their gifts in communicating the gospel. In fact, Ephesians 4:11 and 1 Corinthians 12:28 reveal that these two gifts were foundational in relation to the church. Lastly, the church grew numerically and spiritually as a result of the function of these two temporary spiritual gifts. The church grew numerically as a result of both Jews and Gentiles responding to the communication of the gospel by the apostles and prophets by exercising faith in Jesus Christ as their Savior. Consequently, the Father declared them justified and simultaneously, placed them in union with His Son and identified them with His Son in His crucifixion, death, burial, resurrection and session at His right hand through the baptism of the Spirit. 2024 William E. Wenstrom, Jr. Bible Ministries 68 We noted in our exegesis that the nouns apostolos (ἀπόστολος) and prophētēs (προφήτης) function as epexegetical genitives, which are clarifying the ambiguity expressed by the noun themelios (θεμέλιος). Thus, the former are identifying the referent of the latter indicating that the apostles and New Testament prophets are in fact the foundation of the church. Specifically, the former identify the referent of the latter indicating that the function or exercise of the gift of apostleship and prophet are the foundation of the church. As we noted earlier, the articular construction of the apostolos (ἀπόστολος) unites these temporary spiritual gifts of apostleship and prophets. In other words, the articular construction indicates that both gifts define the referent of the noun themelios (θεμέλιος), “the foundation.” Thus, both words are functioning as epexegetical genitives defining the noun themelios (θεμέλιος), “the foundation.” The noun themelios (θεμέλιος) is the object of the preposition epi (ἐπί), which is marking the exercise or function of the gift of apostle and prophet as those who exercise authority over the church through the exercise of their spiritual gifts. The verb epoikodomeō (ἐποικοδομέω) pertains to establishing a foundation of a particular building. It is used here in a figurative sense for the members of the body of Christ, i.e. the church having been constructed or established upon the foundation, which is the Spirit empowered communication of the gospel to them by the apostles and New Testament prophets. When they were exercised faith in Jesus Christ, the Father declared them justified. Simultaneously, they were placed in union with His Son and identified with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand through the baptism of the Spirit. The referent of the masculine plural form of this word is Paul and the recipients of this epistle who are identified by Paul in Ephesians 2:11 as Gentile Christians with Paul representing the Jewish wing of the church. The verb epoikodomeō (ἐποικοδομέω) is not used with reference to the spiritual growth of the members of the body or Christ, i.e., the church or spiritual development of the individual members of the church. But rather it refers to the moment of justification. This is indicated by the aorist tense of this verb, which is a constative aorist which describes the action of these Gentile Christians having been built upon the function of the gift of apostle and prophet in summary fashion without focusing on the beginning or end of the action. It simply places emphasis upon the fact of the occurrence, not its nature.13 Therefore, the aorist tense of this verb describes in summary fashion the members of the body of Christ, i.e., the church having been built upon the foundation, which is the Spirit empowered communication of the gospel to them by the apostles and New Testament prophets. It simply emphasizes the fact of this taking place. When 13 Wallace, D. B. (1996). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (p. 557). Zondervan Publishing House and Galaxie Software. 2024 William E. Wenstrom, Jr. Bible Ministries 69 they exercised faith in Jesus Christ as their Savior, the Father declared them justified. Simultaneously, at that moment, they were placed in union with His Son and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit. This same verb epoikodomeō (ἐποικοδομέω) is used in Ephesians 2:22 but in the present tense to emphasize the spiritual growth of the members of the body of Christ at that time Paul wrote to the recipients of this epistle. This was accomplished by obedience to the Spirit inspired and empowered teaching of the apostles and New Testament prophets. The participle of this verb is in the nominative case and functions as a nominative of simple apposition, which means that it is further describing these Gentile Christians as having been built upon the foundation, which is the Spirit empower proclamation of the gospel to them by the apostles and New Testament prophets. The passive voice of this verb indicates that the recipients of this letter who were Gentile Christians in the Roman province of Asia as the subject received the action of having been built upon the foundation, namely by the Holy Spirit speaking to them through the communication of the gospel by the apostles and New Testament prophets, which resulted in their justification. The Holy Spirit made the gospel understandable to them and when they responded in faith to the gospel as it was communicated to them by the apostles and prophets, He imputed His Son’s righteousness to them and declared them justified. Simultaneously, He placed them in union with His Son and identified them with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. For these reasons, this is a “divine-passive.” The participle conjugation of the verb is a causal participle which indicates that it is presenting the reason why Gentile Christians are fellow citizens with the saints from every past Old Testament dispensation and members of God’s household. Therefore, this verb would express the idea that Gentile Christians are fellow citizens with the saints from every past dispensation as well as with the Jewish believing remnant during the church age and members of God’s household “because” they have been built up upon the foundation, which is the Spirit empowered proclamation of the gospel to them by the apostles and New Testament prophets. Now, as we noted in our exegesis, the adjective akrogōniaios (ἀκρογωνιαῖος), “cornerstone,” which appears in the temporal participial clause here in Ephesians 2:20 pertains the first stone laid in the construction of a building at the outer corner of two intersecting masonry walls. Specifically, it refers to the cornerstone of a building. It is used figuratively of Jesus Christ being the cornerstone of the church. Specifically, it describes His person, teaching, crucifixion, death, burial, resurrection and session at the right hand of the Father as the cornerstone of the church. 2024 William E. Wenstrom, Jr. Bible Ministries 70 As was the case in Ephesians 1:1, 2, 3, 5, 10, 12, 17, 20, 2:5, 6, 7, 10, 12 and 13, the proper name Christos (Χριστός), “Christ” here in Ephesians 2:20 emphasizes that Jesus of Nazareth, the incarnate Son of God delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. This word contains the figure of metonymy which means that the Christ is put for His person, teaching, crucifixion, death, burial, resurrection and session at the right hand of the Father. The genitive masculine singular form of the proper noun Iēsous (Ἰησοῦς), “Jesus” refers to the human nature of the incarnate Son of God, Jesus of Nazareth. It functions as a genitive of simple apposition which means that it simply clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim. The verb eimi (εἰμί) is expressing the idea that Jesus Christ’s person, teaching, crucifixion, death, burial, resurrection and session at the right hand of the Father “possesses inherently the characteristic” of being the chief cornerstone of the church. The participle conjugation of this verb functions as a temporal participle indicating that it is contemporaneous with the action of the aorist tense of the verb epoikodomeō (ἐποικοδομέω). Therefore, this would express the idea that the church is built upon foundation, which is the Spirit empowered proclamation of the gospel to them when they were unregenerate by the apostles and prophets, “while simultaneously” Jesus Christ’s person, teaching, crucifixion, death, burial, resurrection and session at the right hand of the Father is the chief cornerstone of the church. The participle conjugation of this verb functions as a genitive absolute which serves to distinguish Jesus Christ from His apostles and prophets by asserting that He is the chief cornerstone of the church. Specifically, it serves to distinguish Him from His apostles and prophets by emphasizing that His person, teaching, crucifixion, death, burial, resurrection and session at the right hand of the Father is the chief cornerstone of the church. Ephesians 2:21 is composed of the following: (1) causal participial clause en hō pasa oikodomē synarmologoumenē (ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη), “On the basis of its being continually fitted inextricably together by means of its union and identification with Him.” (2) declarative statement auxei eis naon hagion en kyriō (αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ), “the whole building is growing into a holy temple by means of fellowship with Lord.” The causal participial clause presents the basis or the reason why for the declarative statement which follows it. Therefore, Paul asserts in Ephesians 2:21 that the members of the Christian community are growing experientially into a holy temple by means of fellowship with the Lord Jesus Christ because or on the basis 2024 William E. Wenstrom, Jr. Bible Ministries 71 that they are being continually fitted inextricably together by means of justification by faith and union and identification with Jesus Christ. Thus, this verse teaches that the church age believers fellowship with the Lord is based upon their union and identification with Him. Without the latter, there could be no former. This interpretation is indicated by the fact that this assertion is bookended by the prepositional phrases en hō (ἐν ᾧ), “by means of its union and identification with Him” and en kyriō (ἐν κυρίῳ), “by means of fellowship with Lord” to bookend this assertion. Together, they emphasize this spiritual principle. As we noted in our study of Ephesians 2:19, Ephesians 2:20-22 like the former contains a metaphor. In the former, the apostle Paul employs two metaphors to describe Gentile Christians not only in relation to the Jewish Christian community but in relation to every believer in every Old Testament dispensation in the past. The first metaphor is that Gentile Christians are citizens in a city. The second is that they are members of a family. He uses these two metaphors in order to emphatically emphasize that they are share equal status in the kingdom of God with Jewish believers in past Old Testament dispensations and with those believers who lived in the dispensations before the establishment of the nation of Israel. In other words, Paul is stating in emphatic terms to the Gentile Christian community that they are by no means second rate citizens. Therefore, we can see that these two metaphors present an emphatic contrast between the unregenerate state of these Gentile church age believers and their present regenerate state as justified sinners who are in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Now here in Ephesians 2:20, Paul employs a building metaphor and specifically a temple metaphor in order to describe the church. Now, as we noted in our exegesis of Ephesians 2:21, the referent of the dative masculine singular form of the relative pronoun hos (ὅς) is Jesus Christ and contains the figure of metonymy which means that the person of Jesus Christ is put for justification by faith and union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This is indicated by the fact that the members of the body of Christ are being continually inextricably joined together through the baptism of the Spirit the moment the Father declared them justified through faith in His Son, Jesus Christ by placing them together in union with His Son. The Spirit also identified them with His Son in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The dative masculine singular form of the relative pronoun hos (ὅς) is the object of the preposition en (ἐν), which functions as a marker of means, which indicates that justification by faith and union and identification with Jesus Christ is “the means by which” church age believers are fitted or inextricably connected together to form a coherent whole or corporate unit. 2024 William E. Wenstrom, Jr. Bible Ministries 72 As was the case in 1 Corinthians 3:9, the noun oikodomē (οἰκοδομή) here in Ephesians 2:19 is used in a figurative sense of the body of Christ, the church as the building of God. In other words, the word is employed as a building metaphor to describe the members of the body of Christ as a corporate unit. The metaphor describes the members of the body of Christ, i.e., the church as part of a building or construction project undertaken by God and accomplished through the work of His Son and the Spirit. We also noted that this word is modified by the nominative feminine singular form of the adjective pas (πᾶς), which pertains to the totality of the members of the body of Christ, i.e., the church or we could say it pertains to them as a corporate unit. We also noted that the nominative feminine singular present passive participle conjugation of the verb synarmologeō (συναρμολογέω) is used in a figurative or metaphorical sense for the members of the body of Christ being fitted or connected inextricably together to form a coherent whole or corporate unit of people. The participle conjugation of this verb is a causal participle presents “the reason why” or “the basis upon which” the members of the Christian community exist in the state of growing into a holy temple in the Lord. Thus, it expresses the idea that “on the basis of” the members of the Christian community existing in the state of being continually fitted or connected inextricably together as a coherent whole or corporate unit by means of justification by faith and union and identification with Jesus Christ, they are growing into a holy temple by means of fellowship with the Lord. The present tense of this verb is a customary or stative present which expresses the idea that the church being “continually” joined inextricably together by means of their union and identification with Jesus Christ. It indicates that the church is a work in progress in the sense that it is growing every day as a result of sinners exercising faith in Jesus Christ. This results in the Father imputing His Son’s righteousness to them with the result that He declares them justified. Simultaneously, the Father through the work of the Spirit in baptism places these justified sinners in union with His Son and identifies them with His Son in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The passive voice of this verb indicates that church age believers as the subject of this verb receive the action of existing in the state of being fitted inextricably together as a coherent whole and corporate unit by means of justification by faith and union and identification with Jesus Christ. This is another “divine-passive” because church age believers receive this action of being fitted inextricably together with each other and Jesus Christ as a result of the Father imputing His Son’s righteousness to them with the result that He declares them justified. Also, it is a “divine-passive” because church age believers are fitted inextricably to together with each other and Jesus Christ because the Holy Spirit places them in union with His 2024 William E. Wenstrom, Jr. Bible Ministries 73 Son at justification and identifies them with His Son in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The third person singular present active indicative conjugation of the verb auxō (αὔξω) is used in a figurative sense in relation to the body of Christ and speaks of the spiritual growth in the individual members of the body of Christ. The present tense of this verb is a customary or stative present which expresses the idea that the church “continually” growing spiritually into a holy temple by means of fellowship with the Lord. The accusative masculine singular form of the noun naos (ναός) refers to the inner sanctuary of the temple, which was inhabited by the presence of God and not the entire temple complex. Here it is used in a figurative sense to describe the members of the Christian community as a corporate unit. The noun naos (ναός) is modified by the adjective hagios (ἅγιος), which is describing the members of the church or body of Christ as being set apart to serve God exclusively in an experiential sense. This is indicated by the present tense of the verb auxō (αὔξω) which we noted is used in a figurative sense in relation to the body of Christ and speaks of the spiritual growth in the individual members of the body of Christ. The noun naos (ναός) is the object of the preposition eis (εἰς), which marks the members of the church as a group of individuals whose character is being transformed from the state of sin, evil and rebellion to those who possess experientially a holy character. Therefore, by Paul describing church age believers as growing into a holy temple of God here in Ephesians 2:1, he is implying that the church indwelt by God, i.e., Father, Son and Holy Spirit. The book of Exodus presents the Lord dwelling in the midst of the nation of Israel in the tabernacle. He indwelt the temple Solomon had built (1 Kings 6, 8). He also indwelt Zerubbabel’s temple according to the book of Haggai. The Gospels record the incarnate Son of God, Jesus Christ indwelling and teaching and healing in Herod’s temple. In each of these temples, Jews were separated from Gentiles. In fact, Gentiles were not permitted to enter the tabernacle, as well as the temples of Solomon, Zerubbabel’s and Herod but were relegated to a section, which separated them from the Jewish worshippers of the God of Israel. However, both Jewish and Gentile church age believers are permanently indwelt by the Father, (John 14:22-23; Ephesians 4:6; Philippians 2:13; 1 John 4:15; 2 John 9), the Son (John 14:20; 17:2223, 26; Romans 8:10; 2 Corinthians. 13:5; Galatians 2:20a; Colossians 1:27) and Holy Spirit (Romans 8:11; 1 Corinthians 3:16; 6:19-20; 2 Corinthians 6:16). Now, as was the case in Ephesians 1:2, 3, 15, and 17, the referent of the dative masculine singular form of the noun kurios (κύριος) is Jesus Christ. The word means “Lord” and indicates the following about Jesus Christ: (1) His equality with the 2024 William E. Wenstrom, Jr. Bible Ministries 74 Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom. In His deity, Jesus Christ is “Lord” (See Luke 20:42). However, in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5-11). The noun kurios (κύριος) emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The noun kurios (κύριος) contains the figure of metonymy which means that the Lord is put for the church age believer appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. In other words, the Lord is put for experiencing fellowship with Him as a result of appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This interpretation is supported by the meaning of the verb auxō (αὔξω), which as we noted speaks of the spiritual growth of the members of the body of Christ as a result of appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. It is also supported by the present tense of this verb, which expresses a present state. In other words, the church age believer grows up spiritually into Christ-likeness by experiencing fellowship with the Lord. This is accomplished by appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. In fact, it is also accomplished by obeying the various Spirit inspired commands and prohibitions of Scripture with the greatest being the command to love one another as Christ has loved the believer (John 13:34; 15:12). The noun kurios (κύριος) is the object of the preposition en (ἐν), which functions as a marker of means. This indicates that it is “by means of” church age believers experiencing fellowship with the triune God by appropriating by faith their union and identification with the Lord in His crucifixion, death, burial, resurrection and session at the right hand of the Father that they are growing spiritually into a holy temple experientially. 2024 William E. Wenstrom, Jr. Bible Ministries 75 So therefore, Ephesians 2:21 reveals that the church is a work in progress numerically as well as spiritually or experientially. The participial causal clause makes clear that sinners are being added to those who are already members of the body of Christ, i.e., the church as a result of exercising faith in Jesus Christ as their Savor. Consequently, the Father imputes His Son’s righteousness to them and declares them justified. Simultaneously, as we noted, the Holy Spirit in baptism places these justified sinners in union with His Son and identifies them with His Son in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Thus, these justified sinners are added to the church membership. The declarative statement in Ephesians 2:21 also reveals that these justified sinners who are in union with Jesus Christ and identified with Him are growing spiritually and experiencing their sanctification or in other words, experiencing the holiness of God by appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This is accomplished by considering themselves dead to the sin nature (Rom. 6:1112) and the cosmic system of Satan (Gal. 6:14) and alive to God. Now, we come to Ephesians 2:22, which completes a section of this epistle, which began in Ephesians 2:11 and teaches that Gentile church age believers are united with Jewish church age believers through their union and identification with Jesus Christ, which took place at their justification through the baptism of the Spirit. We noted in our study of Ephesians 2:11 that this section is broken out into three parts. The first appears in Ephesians 2:11-12 and describes the Gentile church age believer’s pre-justification unregenerate state in relation to the Jews (2:11-12). The second occurs in Ephesians 2:13-18 and describes the Gentile church age believer’s post-justification regenerate state. It also teaches that Jesus Christ reconciled the Jew and Gentile races through His substitutionary spiritual and physical deaths on the cross. The third and final part occurs in Ephesians 2:19-22 and describes the new status of these Gentile Christians in that they along with Jewish Christians form the new humanity with Jesus Christ and the teaching of His apostles as the foundation of this new humanity. Ephesians 2:22 is composed of an epexegetical statement kai hymeis synoikodomeisthe eis katoikētērion tou theou (καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ), “in other words, all of you without exception are being built together into God’s dwelling place.” It is modified by two prepositional phrases, which serve as bookends for this epexegetical statement. The first en hō (ἐν ᾧ), “by appropriating by faith union and identification with Him” fronts this epexegetical while the latter en pneumati (ἐν πνεύματι), “by means of the omnipotence of the Spirit” completes this epexegetical statement. Just Paul employed the prepositional phrases en hō (ἐν ᾧ), “by means of justification by faith and union and identification with Him” and en kyriō (ἐν 2024 William E. Wenstrom, Jr. Bible Ministries 76 κυρίῳ), “by appropriating by faith union and identification with the Lord” in Ephesians to serve as bookends for his assertion in this verse so he does the same with these two prepositional phrases here in Ephesians 2:22. The prepositional phrases in Ephesians 2:21 serve to emphasize that the members of the Christian community are growing experientially into a holy temple by means of fellowship with the Lord Jesus Christ because or on the basis that they are being continually fitted inextricably together by means of justification by faith and union and identification with Jesus Christ. Thus, they ultimately serve to emphasize the spiritual principle that the church age believers fellowship with the Lord is based upon their union and identification with Him. Without the latter, there could be no former. Now, in the same manner, the prepositional phrases en hō (ἐν ᾧ), “by appropriating by faith union and identification with Him” and en pneumati (ἐν πνεύματι), “by means of the omnipotence of the Spirit” here in Ephesians 2:22 serve to emphasize Paul’s assertion in this verse. Thus, they serve to emphasize that Gentile church age believers are being built together into a dwelling place of God by appropriating by faith their union and identification with the Lord, which appropriates the omnipotence of the Holy Spirit. So therefore, we can see that these prepositional phrases actually parallel each other. In Ephesians 2:21, the prepositional phrases en hō (ἐν ᾧ), “by means of justification by faith and union and identification with Him” parallels the prepositional phrases en hō (ἐν ᾧ), “by appropriating by faith union and identification with Him” in Ephesians 2:22. This is clearly indicated by the fact that both speak of appropriating by faith their union and identification with Jesus Christ. The prepositional phrase en kyriō (ἐν κυρίῳ), “by appropriating by faith union and identification with the Lord” in Ephesians 2:21 also parallels the prepositional phrase en pneumati (ἐν πνεύματι), “by means of the omnipotence of the Spirit” in Ephesians 2:22. This is clearly indicated by the fact that both also speak of appropriating by faith one’s union and identification with Jesus Christ, which appropriates the omnipotence of the Spirit which enables the church age believer to grow up spiritually into the image of Jesus Christ. These parallel expression serve to emphasize with Paul’s readers that the members of the body of Christ and in particular both Jewish and Gentile Christian communities which compose the body of Christ are inextricably tied to each other by their union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. It also emphasizes that their growth spiritually as individuals and as a corporate unit is inextricably tied to appropriating by faith this union and identification with Jesus Christ. Furthermore, the expression hō pasa oikodomē (ᾧ πᾶσα οἰκοδομὴ), “the whole building,” and naon hagion (ναὸν ἅγιον), “holy temple” in Ephesians 2:21 parallel 2024 William E. Wenstrom, Jr. Bible Ministries 77 the expression katoikētērion tou theou (κατοικητήριον τοῦ θεοῦ), “God’s dwelling place” in Ephesians 2:22. This is indicated by the fact that the referent of each of these metaphor is the Gentile church age believer. Each of these parallel metaphorical expressions also serve to emphasize with Paul’s Gentile readers the Gentile Christian community are not second class citizens in relation to the Jewish Christian community since both together form the church, which is the body of Jesus Christ and His bride. As we noted in our study of Ephesians 2:19-21, Ephesians 2:20-22, like the former contains a metaphor. In the former, the apostle Paul employs two metaphors to describe Gentile Christians not only in relation to the Jewish Christian community but in relation to every believer in every Old Testament dispensation in the past. The first metaphor is that Gentile Christians are citizens in a city. The second is that they are members of a family. He uses these two metaphors in order to emphatically emphasize that they are share equal status in the kingdom of God with Jewish believers in past Old Testament dispensations and with those believers who lived in the dispensations before the establishment of the nation of Israel. In other words, Paul is stating in emphatic terms to the Gentile Christian community that they are by no means second rate citizens. Therefore, we can see that these two metaphors present an emphatic contrast between the unregenerate state of these Gentile church age believers and their present regenerate state as justified sinners who are in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. Now, here as was the case in Ephesians 2:21, Paul continues and completes this temple metaphor here in Ephesians 2:22 in order to describe the church. Now, Ephesians 2:22 is an epexegetical statement, which means that it is defining for the reader Paul’s assertion in Ephesians 2:21. It asserts that Gentile church age believers are being built together into a dwelling place of God by appropriating by faith their union and identification with the Lord, which appropriates the omnipotence of the Holy Spirit. On the other hand, as we noted, in Ephesians 2:21 Paul asserts that on the basis of these Gentile church age believers being continually fitted inextricably together by means of justification by faith in Christ and union and identification with Him, like a building they are growing into a holy temple by means of fellowship with the Lord. Therefore, this assertion in Ephesians 2:22 explains in greater detail the one in Ephesians 2:21 because it is defining what this holy temple is, namely a dwelling place of God. As we noted in our exegesis of Ephesians 2:22, the referent of the dative masculine singular form of the relative pronoun hos (ὅς) is Jesus Christ and contains the figure of metonymy. This means that the person of the Lord Jesus Christ is put for the church age believer appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of 2024 William E. Wenstrom, Jr. Bible Ministries 78 the Father. In other words, the Lord is put for experiencing fellowship with Him as a result of appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This interpretation is supported by the meaning of the verb synoikodomoumai (συνοικοδομοῦμαι), which like the verb auxō (αὔξω) in Ephesians 2:21 speaks of the spiritual growth of the members of the body of Christ as a result of appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. It is also supported by the present tense of this verb auxō (αὔξω), which like the verb auxō (αὔξω) in Ephesians 2:21, expresses a continual present state. In other words, the church age believer grows up spiritually into Christ-likeness by experiencing fellowship with the Lord. This is accomplished by appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. In fact, it is also accomplished by obeying the various Spirit inspired commands and prohibitions of Scripture with the greatest being the command to love one another as Christ has loved the believer (John 13:34; 15:12). We also noted in our exegesis that this relative pronoun hos (ὅς) is the object of the preposition en (ἐν), which functions as a marker of means. Therefore, this prepositional phrase en hō (ἐν ᾧ) indicates that it is “by means of” church age believers experiencing fellowship with the triune God by appropriating by faith their union and identification with the Lord in His crucifixion, death, burial, resurrection and session at the right hand of the Father that they are being built together into dwelling place of God by means of the omnipotence of the Spirit. We also noted that the referent of the nominative second personal plural form of the personal pronoun su (σύ) is of course the recipients of this epistle who Paul describes in Ephesians 2:11 as Gentile Christians. The word not only refers to these Gentile Christians living in the various Christians community throughout the Roman province of Asia as a corporate unit but is also used in a distributive sense emphasizing no exceptions. The use of this personal pronoun su (σύ) is unnecessary in Greek since the form of a finite verb in this language indicates the person, number and gender of the subject. This is what makes Greek an “inflectional” language. When the personal pronoun is used therefore, it may serve to clarify the subject or contrast the subject with someone else or for emphasis. Here in Ephesians 2:22 it is used for emphasis and contrast. First, is used to emphasize that these Gentile church age believers are being built together into a dwelling place of God by appropriating by faith their union and identification with the Jesus Christ, which appropriates the omnipotence of the Holy Spirit. Secondly, it serves to contrast these Gentile church age believers with Jewish church age believers who they have been inextricably joined together through the 2024 William E. Wenstrom, Jr. Bible Ministries 79 baptism of the Spirit, which took place at their justification, and like these Jewish Christians, identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. We also noted that the verb synoikodomoumai (συνοικοδομοῦμαι) pertains to building undergoing construction along with another. Specifically, it pertains to building an edifice or constructing one from various parts. Therefore, this verb is used in a metaphorical or figurative sense of the Gentile Christian community being built together into a dwelling place of God. They are not only built together with each other but also with the members of the Jewish Christian community which is indicated by the contents of Ephesians 2:19. The means by which this is accomplished is by experiencing fellowship with the Lord by appropriating by faith their union and identification with Him, which in turn appropriates the omnipotence of the Holy Spirit. The articular genitive masculine singular form of the noun theos (θεός) refers to the Father. The articular construction of the word expresses the idea that there were many gods in the world, but the God Jewish and Gentile Christians worshipped was the one and only true God in contrast to unregenerate humanity in the first century A.D. which worshipped the pantheon of Graeco-Roman gods. The noun katoikētērion (κατοικητήριον) we also noted refers to the place in which God the Father dwells, which is the souls and bodies of these Gentile church age believers. The noun katoikētērion (κατοικητήριον) is the object of the preposition eis (εἰς), which functions a marker of a change of state or condition. Therefore, it marks the members of the Gentile Christian community as a group of individuals whose character is being transformed from the state of unregenerate sinners enslaved to the sin nature and Satan and his cosmic system to those whom God the Father indwells. The noun theos (θεός) functions as a genitive of possession, which expresses the idea that this dwelling place, which is the souls and bodies of these Gentile Christians, “belong to” God the Father. In other words, they are His possession. This harkens back to Paul’s statements in Ephesians 1:11 and 14. The former asserts that the church age believer have been claimed by God as His possession because He predestinated them in eternity past to adoption as His sons according to His predetermined plan. The latter asserts that the indwelling presence of the Holy Spirit in church age believers is the down payment of their inheritance until the Father redeems them who are His possession at the rapture of the church. The referent of the dative neuter singular form of the noun pneuma (πνεῦμα), “the Spirit” is of course the Holy Spirit, who is the third member of the Trinity. This word also contains the figure of metonymy, which means that the person of the Holy Spirit is put for the exercise of His divine omnipotence on behalf of these Gentile church age believer when they experience fellowship with the Lord. This is 2024 William E. Wenstrom, Jr. Bible Ministries 80 accomplished by appropriating by faith their union and identification with Him, which in turn appropriates the omnipotence of the Holy Spirit. Consequently, this post-justification faith enables the Spirit to accomplish this task of building these Gentile Christians into a dwelling place, which belongs to the Father. The noun pneuma (πνεῦμα), “the Spirit” is the object of the preposition en (ἐν), which functions as a marker of means, which indicates the omnipotence of the Holy Spirit is the means by which the Gentile church age believer is being built together with Jewish church age believers into a dwelling place of God the Father. The present tense of this verb synoikodomoumai (συνοικοδομοῦμαι) is a customary or stative present which is used to signal an ongoing state. Therefore, the customary present tense of this verb expresses the idea that these Gentile church age believers “continually exists in the state or condition of” being built together with each other and with members of the Jewish Christian community into a dwelling place of God the Father. In other words, like the present tense of the verb of the verb synarmologeō (συναρμολογέω) in Ephesians 2:21, the present tense of the verb synoikodomoumai (συνοικοδομοῦμαι) here in Ephesians 2:22 indicates than this spiritual building process or construction is presently underway and continuing to its completion at the rapture. However, the present tense of the former indicates that the church is a work in progress in the sense that it is growing every day as a result of sinners exercising faith in Jesus Christ. This results in the Father imputing His Son’s righteousness to them with the result that He declares them justified. Simultaneously, the Father through the work of the Spirit in baptism places these justified sinners in union with His Son and identifies them with His Son in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This is supported by the fact that synarmologeō (συναρμολογέω) in Ephesians 2:21 functions syntactically as a causal participle, which as we noted presents “the reason why” or “the basis upon which” the members of the Christian community exist in the state of growing into a holy temple in the Lord. Thus, it expresses the idea that “on the basis of” the members of the Christian community existing in the state of being continually fitted or connected inextricably together as a coherent whole or corporate unit by means of justification by faith and union and identification with Jesus Christ, they are growing into a holy temple by means of fellowship with the Lord. On the other hand of the latter indicates that the church is a work in progress in the sense of the individual members of the Christian community growing up spiritually and as a corporate unit. This is indicated by the fact that Ephesians 2:22 associates the growth of the dwelling place of God with appropriating by faith one’s union and identification with Jesus Christ. This post-justification faith is the responsibility of those who are already children of God through justification by faith in Jesus Christ and union and identification with Him. 2024 William E. Wenstrom, Jr. Bible Ministries 81 The passive voice of this verb synoikodomoumai (συνοικοδομοῦμαι) here in Ephesians 2:22 indicates the subject receives the action of the verb by an expressed or unexpressed agency. Of course, the subject are these Gentile church age believers. There are two expressed agencies, which are inextricably linked together. The first is the prepositional phrase en hō (ἐν ᾧ), which we noted contains the figure of metonymy. This indicates that the person of the Lord Jesus Christ is put for these Gentile church age believers appropriating by faith their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The second is the prepositional phrase en pneumati (ἐν πνεύματι), which we noted also contains the figure of metonymy. This we noted indicates that the person of the Holy Spirit is put for the exercise of His divine omnipotence on behalf of these Gentile church age believer when they appropriate by faith their union and identification with the Lord Jesus Christ. This post-justification appropriates the omnipotence of the Holy Spirit, which thus enables the Spirit to accomplish this task of building them into a dwelling place, which belongs to the Father. Therefore, the passive voice of the verb synoikodomoumai (συνοικοδομοῦμαι) indicates that these Gentile church age believers as the subject of this verb receive the action of being built together with each other and with members of the Jewish Christian community into God’s dwelling place. This we noted is accomplished by these Gentile church age believers appropriating by faith their union and identification with Him. This post-justification faith in turn appropriates the omnipotence of the Holy Spirit and enables the Spirit to accomplish this task of building them into a dwelling place, which belongs to the Father. The contents of Ephesians 2:11-22 should deeply affect the Gentile Christian community here in the twenty-first in the sense that it should prompt them to offer up thanksgiving to the Father for what He has accomplished for them through both the work of His Son and the Spirit but also inspire worship of Him. It should prompt them to offer thanksgiving to the Father for what He did for them at justification and through the baptism of the Spirit. As was the case in Ephesians 2:18, Ephesians 2:19-22 contains a “triadic pattern,” which means that all three members of the Trinity are mentioned. In fact, Ephesians 2:22 itself contains a triadic pattern. We noted in our introduction that the Trinity is a major theme that appears in the Ephesian epistle. As we also noted in our study of Ephesians 1:3, this verse contains a triadic pattern. In fact, as we noted Ephesians 1:3-14 itself contains a triadic pattern. The contents of Ephesians 2:11-22 should deeply affect the Gentile Christian community here in the twenty-first in the sense that it should prompt them to not only offer up thanksgiving to the Father for what He has accomplished for them through both the work of His Son and the Spirit but also inspire worship of Him. It 2024 William E. Wenstrom, Jr. Bible Ministries 82 should prompt them to offer thanksgiving to the Father for what He did for them at justification and through the baptism of the Spirit. Therefore, in Ephesians 3:1, the expression Toutou charin (Τούτου χάριν), “for this reason” is anaphoric, which means that it is pointing to the immediate preceding context and specifically, the contents of the Ephesians 2:11-22, which serves as the basis for the intercessory prayer in Ephesians 3:14-21. Now, in Ephesians 3:1, the nominative first person singular form of the personal pronoun ego (ἐγώ), “I myself” serves to emphasize with the reader that the apostle Paul is a prisoner of Christ Jesus on behalf of the Gentile Christian community in order to proclaim this mystery of Christ. The use of the nominative first person plural form of the personal pronoun ego (ἐγώ) here in Ephesians 3:1 is unnecessary in Greek since the form of a finite verb in this language indicates the person, number and gender of the subject. In context, the finite verb appears in Ephesians 3:14 and is the first person singular present active indicative conjugation of the verb kamptō (κάμπτω), “I kneel” which indicates the person, number and gender of the subject, which we noted is nominative first person singular form of the personal pronoun ego (ἐγώ) and refers to Paul. This is what makes Greek an “inflectional” language. When the personal pronoun is used therefore, it may serve to clarify the subject or contrast the subject with someone else or for emphasis. Here it is used for emphasis since it serves to emphasize with the reader that the apostle Paul is a prisoner of Christ Jesus on behalf of the Gentile Christian community in order to proclaim this mystery of Christ. It is also used to mark a contrast between the apostle Paul who was a Jewish Christian and the recipients of this epistle who were Gentile Christians. The referent of the nominative first person singular form of the personal pronoun ego (ἐγώ) is the apostle Paul, which is indicated by the nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul,” which means “little” or “short.” He uses this name to refer to himself when he is communicating to or living among the members of the Gentile Christian community. When living among the Jews, he used his Jewish name Saul. In fact, the Lord Jesus Christ authorized him to be the apostle to the Gentiles (cf. Acts 9:15; 22:21; Romans 11:13; 15:16; Galatians 1:15-16; 2:2, 7-9). The proper name Paulos (Παῦλος), “Paul” is further evidence in the Ephesian epistle that the apostle Paul was the author of Ephesians. As we noted in our introduction of this letter, the traditional view of the church from its inception is that the apostle Paul wrote Ephesians. However, in modern times, this view has been challenged. Some of the modern critics contend that the vocabulary, style and teaching differ from the writings which are universally accepted as Pauline. They 2024 William E. Wenstrom, Jr. Bible Ministries 83 also argue that the letter is “pseudonymous.” The term “pseudonymity” refers to the practice of publishing one’s writings under a revered person’s name. Ephesians was extensively, indisputably and universally accepted throughout the Roman Empire in the early church as a letter written by the apostle Paul. Church fathers such as Ignatius, Polycarp, Clement of Rome, and Origen all regarded the epistle as written by Paul. Both Marcion and the Muratorian canon list it as Pauline. Furthermore, as in Ephesians 3:1, Ephesians 1:1 identifies Paulos, “Paul” as the author of the epistle to the Ephesians. The letter itself contains Pauline language including words that appear not only in this letter but also in the undisputed letters of Paul and yet these words do not appear anywhere else in the Greek New Testament. In typical Pauline fashion, Paul ascribes his apostolic authority to the will of God (cf. Eph. 1:1; cf. 2 Cor. 1:1; Gal. 1:1; Col. 1:1). Paul’s name is even found in Ephesians 3:1 just as it does in his so-called undisputed letters (cf. 2 Cor. 10:1; Gal. 5:2; Col. 1:23; 1 Thess. 2:18). The structure of the Ephesian epistle is in accordance with the rest of the Pauline corpus. It follows the usual structure of a Pauline letter in that it begins with a salutation followed by a thanksgiving section, then the body of the letter and ending with final remarks and a benediction. The entire letter is in line with Pauline theology found in his other letters. The Ephesian epistle is not a “pseudonymous” letter since this practice was frowned upon by the early church. This is supported by the fact that Paul would guarantee the authenticity of his letters to protect against forgeries or someone posing as him in a letter by putting his own distinguishing mark at the end of the letter. (cf. 2 Thess. 3:17-18; Gal. 6:11; Col. 4:18). Furthermore, as we noted, Paul identifies himself as the author of this letter, which bears his name and there is no evidence whatsoever that this epistle is written by someone else. The existence of the practice of pseudonymity in the ancient world is not disputed since it is well documented. It was used in Greco-Roman cultures as a literary means of drawing on ancient authorities to address contemporary situations. This process was accepted and understood and was not consider something that was deceptive. However, this cannot be applied to Christianity. Tertullian describes an elder who has falsely written under the name of Paul in an attempt to increase Paul’s fame because he loved him. However, he was removed from his office (On Baptism). The early church was very much concerned about receiving authentic Pauline epistles and would totally reject the practice of pseudonymity. The early church was very concerned with problems of literary fraud and Paul was too as we can see in 2 Thessalonians 2:2 and Galatians 6:11. Some critics contend that Ephesians is pseudonymous because the contents are impersonal in nature. They argue that we would expect that Paul’s lengthy stay in Ephesus would prompt him to send personal greetings in this epistle. However, the 2024 William E. Wenstrom, Jr. Bible Ministries 84 absence of personal greetings and specific issues and conditions supports the idea that the Ephesian epistle is a circulatory letter intended for all the various house churches in the Roman province of Asia. Lastly, the scholars who reject Pauline authorship of Ephesians because of the close relationship between this letter and Colossians. They argue that it could not be possible for one person to write two letters which resemble each other so strikingly (cf. Eph. 6:21-22; Col. 4:7-8) and yet have significant differences (cf. Col. 2:2; Eph. 3:3-6). Guthrie answers by asserting “that two minds could not have produced two such works with so much subtle interdependence blended with independence.” 14 In the final analysis, the epistle of Ephesians should be regarded as written by the apostle Paul because the authenticity of this letter cannot be disproven. In Ephesians 3:1, the nominative masculine singular noun desmios (δέσμιος), “the prisoner” is used of Paul’s first Roman imprisonment because of the gospel. Acts 28 indicates that Paul was under house arrest during his first Roman imprisonment while awaiting his appeal before Caesar. However, in Second Timothy 1:8, the word is used of Paul’s second Roman imprisonment. The articular construction of the noun desmios (δέσμιος) is monadic, which expresses the “uniqueness” of Paul being a prisoner of the Roman civil authority despite the fact that he is owned by Jesus Christ and under His authority. As we noted in our introduction to the Ephesian epistle, where Paul was imprisoned has been debated by scholars in recent years. The traditional view of the church is that the Ephesian epistle was written while Paul was under house arrest in Rome awaiting his appeal before Caesar. This view went unchallenged for eighteen centuries. However, in modern times, there are those who dissent. Two locales have been put forth by scholars, namely Ephesus and Caesarea. The burden of proof rests with an Ephesus and Caesarea origin since church tradition holds to Paul writing Ephesians, Philemon and Colossians while under house arrest in Rome. A critical factor in the Roman origin of this epistle is that Luke is with Paul during his imprisonment (see Colossians 4:14; Philemon 24). This is supported by Acts since it makes clear Paul’s Ephesian ministry does not occur in the “we” section of Acts. The traditional view, that Paul was in Rome when he wrote Ephesians, Colossians, and Philemon, is still by far the best view because of the obvious connection between Colossians and Ephesians. This is indicated by the fact that Tychicus is named the courier of both letters (cf. Col. 4:7-8; Eph. 6:21-22), thus both letters were written at the same place and time, namely during his first Roman imprisonment, which we noted took place from approximately 60-62 A.D. Paul had two Roman imprisonments: (1) A.D. 60-62: Ephesians, Colossians, Philippians and Philemon (2) A.D. 68: 2 Timothy, Hebrews. The apostle Paul wrote 14 Guthrie, 511 2024 William E. Wenstrom, Jr. Bible Ministries 85 Philippians, Ephesians, Colossians and Philemon during his first Roman imprisonment while he was awaiting his appeal before Caesar and he was actually permitted to have his own rented quarters in Rome with a Roman soldier guarding him (See Acts 28). As was the case in Ephesians 1:2, the proper nouns Iesous (Ἰησοῦς), “Jesus” and Christos (Χριστός), “Christ” here in Ephesians 3:1 are used by Paul to describe the incarnate Son of God as well as His person and work and what He has accomplished in history through this work as well as His status in relation to creation and every creature. Thus, they also describe His relationship to the church. The proper name Christos (Χριστός) in classical Greek identifies that which has been thus smeared or anointed. In the Greek New Testament, it is used only as a noun, either as an appellative (“the Anointed One, the Christ”) or a personal name (“Jesus Christ” or “Christ”). It corresponds to the Hebrew mashiach and denotes someone who has been ceremonially anointed for an office. In the Old Testament, three office bearers are expressly described as mashiach i.e., as anointed with oil: (1) Prophet (2) High priest (3) King. Therefore, the noun Christos (Χριστός) signifies the three-fold offices held by our Lord: (1) Prophet (2) Priest (3) King. The anointing of oil on the individual assigned by God to one of these offices signified that he was empowered by the Holy Spirit. In the Old Testament, oil signified the presence and power of God the Holy Spirit, thus the Messiah or Christ was One Who was totally and completely guided and empowered by God the Holy Spirit. The Messiah is characterized by permanent possession of the Spirit, which enables or empowers Him as the Messianic Ruler to reign with integrity and wisdom. Therefore, the word Christos (Χριστός) denotes the Messiahship of Jesus of Nazareth, thus He is the Deliverer of the human race in three areas through His death, resurrection, ascension and session: (1) Satan (2) Cosmic System (3) Old Sin Nature. The Lord’s Messiahship has a four-fold significance: (1) Separation unto God. (2) Authorization from God. (3) Divine enablement. (4) The coming Deliverer. It also signifies the uniqueness of Jesus of Nazareth who is the God-Man. The proper name Christos (Χριστός) in classical Greek identifies that which has been thus smeared or anointed. In the Greek New Testament, it is used only as a noun, either as an appellative (“the Anointed One, the Christ”) or a personal name (“Jesus Christ” or “Christ”). It corresponds to the Hebrew mashiach and denotes someone who has been ceremonially anointed for an office. In the Old Testament, three office bearers are expressly described as mashiach i.e., as anointed with oil: (1) Prophet (2) High priest (3) King. Therefore, the noun Christos (Χριστός) signifies the three-fold offices held by our Lord: (1) Prophet (2) Priest (3) King. The anointing of oil on the individual assigned by God to one of these offices signified that he was empowered by the Holy Spirit. In the Old Testament, oil signified the presence and power of God the Holy Spirit, thus the Messiah or Christ 2024 William E. Wenstrom, Jr. Bible Ministries 86 was One Who was totally and completely guided and empowered by God the Holy Spirit. The Messiah is characterized by permanent possession of the Spirit, which enables or empowers Him as the Messianic Ruler to reign with integrity and wisdom. Therefore, the word Christos (Χριστός) denotes the Messiahship of Jesus of Nazareth, thus He is the Deliverer of the human race in three areas through His death, resurrection, ascension and session: (1) Satan (2) Cosmic System (3) Old Sin Nature. The Lord’s Messiahship has a four-fold significance: (1) Separation unto God. (2) Authorization from God. (3) Divine enablement. (4) The coming Deliverer. It also signifies the uniqueness of Jesus of Nazareth who is the God-Man. Christos (Χριστός) signifies that Jesus of Nazareth served God the Father exclusively and this was manifested by His execution of the Father’s salvation plan which was accomplished by His voluntary substitutionary spiritual and physical deaths on the cross. The word signifies that Jesus of Nazareth has been given authority by God the Father to forgive sins, give eternal life, and authority over all creation and every creature as a result of His execution of the Father’s salvation plan. It denotes that Jesus of Nazareth was perpetually guided and empowered by God the Holy Spirit during His First Advent. Lastly, Christos (Χριστός) signifies that Jesus of Nazareth is the promised deliverer of the human race from the bondage of Satan, his cosmic system and the old Adamic sin nature. The articular construction of this word indicates that the referent of this word is in a class by himself and the only one deserving of the name since there were many individuals in the first century A.D. who claimed to be the Christ or were proclaimed to be the Christ. Thus, this construction emphasizes the “incomparability” of Jesus Christ. The genitive masculine singular form of the proper name Christos (Χριστός), “Christ” functions as a possession, which indicates that Jesus Christ “possesses” Paul or we could say that the Lord “owns” him. This word also functions as a genitive of subordination, which would indicate that Paul was under the authority of Jesus Christ. This expression ho desmios tou Christou Iēsou (ὁ δέσμιος τοῦ Χριστοῦ Ἰησοῦ), “the prisoner, owned by and under the authority of Christ, who is Jesus” is not only used by Paul in Ephesians 3:1 to describe himself but also he used it in Philemon 1 and 9. He uses the expression ho desmios en kyriō (ὁ δέσμιος ἐν κυρίῳ), “prisoner of the Lord” in Ephesians 4:1 to describe himself. In each instance, he was under house arrest during his first Roman imprisonment awaiting his appeal before Caesar. The proper noun Iēsous (Ἰησοῦς), “Jesus” refers to the human nature of the incarnate Son of God, Jesus of Nazareth and functions as a genitive of simple apposition, which indicates that it clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim. 2024 William E. Wenstrom, Jr. Bible Ministries 87 The genitive second person plural form of the personal pronoun su (σύ) means “each and every one of you as a corporate unit” or “all of you without exception” since the word not only refers to the recipients of this epistle as a corporate unit but is also used in a distributive sense emphasizing no exceptions. As we have noted throughout our study of the first two chapters of Ephesians, the referent of the second person plural form of the personal pronoun su (σύ) are Gentile Christians according to the contents of Ephesians 2:11. The articular genitive neuter plural form of the noun ethnos (ἒθνος), “who are Gentiles” pertains to persons from an ethnic group or nation not allied with and trusting in the God of Israel who is Jesus Christ and is used in a collective sense for these people. Thus, this word is used of those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. The articular construction of the word is “generic” which means that the article is distinguishing the Gentile race from the Jewish race. This word functions as a genitive of simple apposition, which means that it is identifying specifically who the referent of the former is. Thus, this indicates that they are Gentiles racially. The genitive second person plural form of the personal pronoun su (σύ) is the object of the preposition huper (ὑπέρ), which means “for the benefit of, on behalf of” since the word functions as a marker of benefaction or advantage expressing the idea that it was “for the benefit of” these Gentile Christians that Paul was a prisoner of the one and only Christ. This interpretation is supported by the contents of Ephesians 3:2, which asserts that the stewardship of God’s grace, i.e., being a communicator of the mystery of Christ, i.e., the gospel, was given to Paul for the benefit of the Gentile Christian community. It is also indicated by the contents of Ephesians 3:8, which asserts that this grace which was given to Paul by God the Father in order to preach the unfathomable riches of Christ to the Gentiles. Therefore, this prepositional phrase reveals that Paul did not consider himself a prisoner of the Roman civil authorities but rather a prisoner of Jesus Christ. Thus, he views his imprisonment as a part of the Father’s sovereign plan for his life as an apostle to the Gentiles. Consequently, he is comforted in his imprisonment by this fact. In fact, Paul was imprisoned because of the opposition of unregenerate Jews possessed with regards to him communicating the gospel to the Gentiles. John Stott writes “Humanly speaking, he (Paul) was not Christ’s prisoner but Nero’s. He had appealed to the Emperor, and so to the Emperor he had been committed for trial. 15 But Paul never did think or speak in purely human terms. He believed in the sovereignty of God over the affairs of men. Therefore he called himself (literally) a ‘prisoner of Christ Jesus’ (verse 1)16 or a ‘prisoner for the Lord’, 17 15 Acts 25:11–12. 16 Also Phm. 1, 9; and cf. 2 Tim. 1:8. 4:1. 17 2024 William E. Wenstrom, Jr. Bible Ministries 88 so convinced was he that the whole of his life, including his wearisome imprisonment, was under the lordship of Jesus. He may also have thought of himself as ‘Christ’s prisoner’ much as he thought of himself as ‘Christ’s slave,’ in which case his self-description expressed a ‘combination of external and internal captivity.’ 18” 19 Benjamin Merkle writes “Paul designates himself a ‘prisoner of Christ Jesus.’ Interestingly, Paul does not say that he is a prisoner ‘of Caesar.’ In Paul’s view, he belongs to Christ and ultimately is in prison for the sake of the gospel. In fact, he continues by saying that he is a prisoner ‘on behalf of you Gentiles.’ Paul is not in prison because of his sin, because God is punishing him, or because of anything else that might cause his readers to doubt his apostleship. Instead, Paul’s incarceration is due to his faithfulness in fulfilling his apostolic calling to take the gospel to the Gentiles.”20 Andrew Lincoln writes “Paul’s imprisonment was integral to his special apostolic ministry of proclaiming the gospel to the Gentiles. Historically, his advocacy of a law-free Gentile mission was what provoked the opposition which led to his arrest and imprisonment. Now it is not just Gentiles in general, but the readers in particular, who are to see themselves as indebted to the sort of apostleship which would suffer in this way, as the form of direct address, ‘you Gentiles,’ is continued from the previous pericope.”21 Harold Hoehner writes “The words I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles, refer to Paul’s imprisonment in Rome because of his service for Christ (cf. 4:1; 2 Tim. 1:8; Phile. 1, 9), and more particularly because of his ministry as the apostle to the Gentiles (2 Tim. 1:11–12). Because of his faithfulness to the stewardship God had given him among the Gentiles (Eph. 3:2) bitter Jewish opposition arose against him. This resulted in his being attacked in Jerusalem and put on trial in Caesarea and Rome.”22 Grant Osborne writes “Paul reminds his readers of his current situation as ‘the prisoner of Christ Jesus’ (cf. 2 Tim 1:8; Phlm 1:9). This could emphasize that he is imprisoned ‘because of’ Christ but more likely means that he is Christ’s prisoner, under the control not of Caesar but of Christ. While Rome will decide whether he lives or dies, Christ is the true sovereign. Paul states well his attitude toward imprisonment in Philippians 1:21: “to live is Christ and to die is gain.” In spite of his dire circumstances God and Christ are controlling the situation. If that could be 18 Barth, Ephesians, I, p. 361. Stott, J. R. W. (1979). God’s new society: the message of Ephesians (p. 114). InterVarsity Press. Merkle, B. L. (2018). Ephesians. In I. M. Duguid, J. M. Hamilton Jr., & J. Sklar (Eds.), Ephesians–Philemon: Vol. XI (p. 56). Crossway. 21 Lincoln, A. T. (1990). Ephesians (Vol. 42, p. 173). Word, Incorporated. 22 Hoehner, H. W. (1985). Ephesians. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, p. 628). Victor Books. 19 20 2024 William E. Wenstrom, Jr. Bible Ministries 89 true for Paul in his trying times, how much more can it be true for the Ephesians (and for us)! The point is the same as that of Jesus’ teaching in Matthew 10:26, 28: ‘So do not be afraid of them, for there is nothing … hidden that will not be made known.… Do not be afraid of those who kill the body but cannot kill the soul.’ As Jesus suffered for humanity, Paul suffers ‘for you Gentiles’—so that the Gentiles can come to Christ and be included among God’s people. In Romans 9:3 Paul states that he is willing to be accursed by God if that might bring his people, the Jews, to Christ. Here he adds the Gentiles to that ministry goal. The idea of Paul suffering for the Ephesians occurs again in verse 13 and frames this section.” 23 F. F. Bruce writes “As in Philem. 1, 9, Paul calls himself the ‘prisoner of Christ Jesus’; here, however, he adds that his imprisonment is ‘for the sake of you Gentiles.’ The situation which led to Paul’s arrest and subsequent detention in Jerusalem, Caesarea, and Rome arose directly out of his Gentile ministry. It was while he was in Jerusalem with representatives of his Gentile churches who were taking their churches’ respective gifts to the mother-church that he was charged with violating the sanctity of the temple by taking one of those representatives within forbidden bounds. This charge, and others associated with it, still hung over him as he waited in Rome for his appeal to come up for hearing in the supreme court. If the record of Acts 21:17–36 be read against the background of Rom. 15:14–32, where some of Paul’s thoughts about his mission are disclosed, it can scarcely be doubted that he was indeed a prisoner for the sake of Gentiles. And, if Phil. 1:12–18 refers to the same imprisonment as Eph. 3:1, that imprisonment was being actively overruled for the furtherance of the gospel at the heart of the Gentile world. Luke tells how Paul, shortly after his arrival in Rome, invited the leaders of the local Jews to visit him, ‘since,’ as he said, ‘it is because of the hope of Israel that I am bound with this chain’ (Acts 28:20). It was natural that he should adapt his language to the people addressed, but there is no contradiction between the two representations of the reason for his being bound: in his eyes ‘the hope of Israel’ looked forward to the coming of the Messiah and the resurrection of the dead, which had been fulfilled in the risen Lord whom he proclaimed. But, since he was called specifically to proclaim this risen Lord to the Gentiles, it was directly in consequence of his Gentile mission that he was bound.”24 S. M. Baugh writes “Paul suffered imprisonment or confinement several times in the service of Christ (4:1; 6:20; Acts 16:23; 24:23; Col 4:10; Phil 1:7; 2 Tim 1:8; Phlm 1, 9), and hence he refers to himself as ‘Christ’s prisoner.’ 25 Paul’s suffering 23 Osborne, G. R. (2017). Ephesians: Verse by Verse (p. 78). Lexham Press. Bruce, F. F. (1984). The Epistles to the Colossians, to Philemon, and to the Ephesians (pp. 309–310). Wm. B. Eerdmans Publishing Co. 25 In 4:1 Paul modifies this designation to ὁ δέσμιος ἐν κυρίῳ (ho desmios en kyriō) (“the prisoner in the Lord”). Cf. Craig S. Wansink, Chained in Christ: The Experience and Rhetoric of Paul’s Imprisonments, JSNTSup 130 (Sheffield: Sheffield Academic, 1996), 27–95; and in general: Harry 24 2024 William E. Wenstrom, Jr. Bible Ministries 90 and bonds for his gospel ministry go back to his original call (Acts 9:15; cf. Acts 21:11; 2 Cor 6:5; 11:23). He experienced these trials ‘on behalf of you Gentiles,’ since he was their particular apostle, teacher, and preacher (v . 13; 2 Cor 1:6; Col 1:24; 1 Tim 2:7; 2 Tim 1:11).”26 Therefore, in Ephesians 3:1, the apostle Paul informs the recipients of this epistle, who we noted were Gentile Christians that he was suffering persecution because of his ministry on behalf of the Gentiles. References to persecution abound in Paul’s letters. The apostle Paul taught Timothy in 2 Timothy 3:12 that every believer who does at any time desire to live a godly life by means of fellowship with Jesus Christ will certainly be persecuted. Second Timothy 3:12 Now, in fact, each and every one who does at any time desire to live a godly life by means of fellowship with the Christ, who is Jesus, will certainly be persecuted. (Author’s translation) Paul’s declaration here in Second Timothy 3:12 that each and every Christian who does at any time desire to live a godly life by means of fellowship with Jesus Christ will certainly be persecuted is a divine promise to the Christian. It is designed to reassure the godly Christian that persecution is a part of the Father’s plan for the Christian to advance them to spiritual maturity. It is designed to draw them into a more intimate fellowship with the Father, Son and Spirit. One of the identifying marks of a spiritually mature Christian is that of being persecuted by others for not conforming to the ungodly way of life in Satan’s cosmic system. As Billy Graham once noted, “it is unnatural for Christianity to be popular.” Persecution can take various forms in different countries and in different ages. Some persecution is blatantly overt and some persecution is very subtle taking the form of rejection which can include being ignored, patronized or mocked. It can take the form of condescension as well. Both forms express the hostility of those who are enslaved to sin and Satan and his cosmic system. This verb diōkō, “will certainly be persecuted” in Second Timothy 3:12 is used often in the Greek New Testament of the persecution of God’s people. Matthew 5:10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12 Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.” (NASB95) W. Tajra, The Trial of St. Paul: A Judicial Exegesis of the Second Half of the Acts of the Apostles, WUNT 2.35 (Tübingen: Mohr Siebeck, 1989); Tajra, The Martyrdom of St. Paul, WUNT 2.67 (Tübingen: Mohr Siebeck, 1994); T. J. Cadoux, “The Roman Carcer and Its Adjuncts,” Greece & Rome 55 (2008): 202–21. cf. confer, compare v. verse 26 Baugh, S. M. (2015). Ephesians (pp. 224–225). Lexham Press. 2024 William E. Wenstrom, Jr. Bible Ministries 91 Matthew 10:22 “You will be hated by all because of My name, but it is the one who has endured to the end who will be saved. 23 But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes.” (NASB95) Matthew 23:34 “Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35 so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. 36 Truly I say to you, all these things will come upon this generation.” (NASB95) The verb diōkō is used in relation to the persecution of Jesus Christ in John 5:16 and 15:20 as well as the persecution of Christians in John 15:20. John 5:14 Afterward Jesus found him in the temple and said to him, “Behold, you have become well; do not sin anymore, so that nothing worse happens to you.” 15 The man went away and told the Jews that it was Jesus who had made him well. 16 For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. 17 But He answered them, “My Father is working until now, and I Myself am working.” (NASB95) John 15:20 “Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also.” (NASB95) The verb diōkō is used in relation to the persecution of Old Testament prophets in Acts 7:52. Acts 7:51 “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. 52 Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; 53 you who received the law as ordained by angels, and yet did not keep it.” (NASB95) It is used in relation to the Saul of Tarsus’ persecution of Christians in Acts 9:45, 22:7-8, 26:11, 14 and 15. It also is used of persecution of Christians in Romans 12:14. Romans 12:14 All of you continue to make it your habit to bless those who persecute you. All of you continue to make it your habit to bless and do not curse. (Author’s translation) The verb is used in relation to persecution of Paul and his fellow apostles Christians in 1 Corinthians 4:12. It is used in relation to Paul’s persecution of Christians in 1 Corinthians 15:9. The word is used in relation to the persecution of Christians in 2 Corinthians 4:9. It is used again in relation to Paul’s persecution of 2024 William E. Wenstrom, Jr. Bible Ministries 92 Christians in Galatians 1:13 and Philippians 3:6. It is used in relation to Satan’s persecution of the nation of Israel throughout history in Revelation 12:13. In 1 Thessalonians 1:1-10, Paul commends the Thessalonian Christian community for persevering in the face of persecution as well as encouraging them to continue to do so. 1 Thessalonians 1:1 From Paul and Silvanus and Timothy to the Thessalonian congregation in union and fellowship with God the Father as well as the Lord Jesus Christ: Grace to each and every one of you resulting in peace. 2 We make it our habit of always giving thanks to the one and only God (the Father) on behalf of each and every one of you because we constantly make it our practice of bringing each and every one of you into remembrance during our prayers. 3 Specifically, because we make it our habit of remembering in the presence of God, our Father, your work, which was produced by your faith, as well as your labor, which was motivated by your divine-love and also your perseverance which was produced by your confident expectation of blessing from our Lord Jesus Christ. 4 Furthermore, because each one of us possesses the conviction He elected each and every one of you to privilege brothers and sisters, divinely loved by the one and only God (who is the Father). 5 At the same time, each and every one of us possesses the conviction that our proclamation of the gospel was by no means manifested by the act of speaking only but on the contrary, by means of power as well. Specifically, it was manifested by means of the Holy Spirit’s power as well as with deep conviction. In the same way, each one of you possesses the conviction regarding the quality of character each one of us as individuals manifested among each one of you for the benefit of each of you. 6 Consequently, each one of you entered into the state of imitating each one of us and as a result the one and only Lord because each one of you received our teaching in the midst of great adversity with a joy produced by the Spirit, who is holy. 7 Correspondingly, each one of you benefited by becoming an example for the benefit of each and every one of those believers located in Macedonia as well as in Achaia. 8 For out from each and every one of you, the message originating from and about the one and only Lord is circulating not only in Macedonia as well as in Achaia but in fact, news of your faith which is toward the one and only God is spreading in each and every place. Consequently, each and every one of us does not possess a need to say anything 9 because they themselves in contrast to us are sharing information concerning our manner of welcome each one of us experienced among all of you. Specifically, that each and every one of you has turned to the one and only God from idols in order to serve the living and true God. 10 Also, to wait expectantly for His Son from the heavens whom He caused to be raised out from 2024 William E. Wenstrom, Jr. Bible Ministries 93 the dead ones, namely, Jesus, who for His own benefit, is about to deliver each and every one of us from the coming wrath. (Author’s translation) This persecution inflicted upon the godly Christian who is faithful to the gospel will come from three sources which constitute the three great enemies of the godly Christian: (1) Satan, our chief adversary, the devil (1 Pet. 5:8-9; Eph. 6:12; John 16:11; Col. 2:15; but note 1 John 2:13-14). (2) The world, a system and arrangement of the affairs of men and government under the control of the evil one and opposed to God and His purposes for man (John 16:33; 1 John 5:4; Eph. 2:2). (3) Indwelling Adamic sin nature or the flesh and all its corrupting power and life-dominating patterns (Rom. 7:15; 8:4-8, 13; Gal. 5:16-26). So Satan and his cosmic system will persecute the godly Christian. The name “Satan” means, “adversary” because he is the enemy of God. He is also called the “tempter” (Mt. 4:3), the murderer (Jn. 8:44). He is compared to “lion” in 1 Peter 5:8, a serpent (Gen. 3:1; Rev. 12:9), an angel of light (2 Cor. 11:13-15), the “god of this age” (2 Cor. 4:4). The Christian is not to be ignorant of his schemes and devices (2 Cor. 2:11). The cosmos, composed of the stellar universe (second heaven), the earth and its atmosphere (first heaven) serve as the theater of military operations for the angelic conflict pitting the kingdom of God against the kingdom of Satan which are described in Scripture as light and darkness, respectively. Thus, the believer is living in enemy territory, which is the cosmic system of Satan. Satan runs this world and deceives it. The kingdom of darkness will employ fear and intimidation tactics to get the believer to go AWOL (Absent without Official Leave) from the plan of God (Phil. 1:28; Heb. 2:15; 1 Pet. 5:1-9). Fear is a contradiction to the believer’s spiritual life, which is a lifestyle of power, love and discipline (2 Tim. 1:7). Occupation with Christ is the greatest weapon that a church age believer can employ when entering into offensive action (Col. 3:1-4; Heb. 12:2-3). The believer who is occupied with Christ is appropriating by faith his union with Christ, which is revealed by the Holy Spirit in the pages of Scripture. The intimidation tactics launched by the kingdom of darkness through unregenerate humanity and unfaithful believers are rendered inoperative when the believer goes on the offensive by utilizing the Word of God and appropriating by faith his union with Christ for defensive purposes. In the same way that light overcomes darkness in the natural realm, the divine omnipotence of the Spirit and the Word overcomes Satan and his invisible army (1 John 5:19; Revelation 12:9). In his temptation of Christ, Satan declared, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish” (Luke 4:5). Of course, God is sovereign and omnipotent, but in accord with God’s eternal purposes, the Bible does teach us that this present world is Satan’s domain and under 2024 William E. Wenstrom, Jr. Bible Ministries 94 his authority. Thus, the Lord frequently spoke of Satan as the ruler of this world (kosmos) (John 12:31; 14:30; 16:11), and Paul likewise asserts the same truth (2 Cor. 4:4; Eph. 2:2; 6:12; 1 John 5:19). The nature of Satan’s aims in the world are quickly evident in his first appearance in the Garden of Eden when he tempted the Woman to act independently of God that she might become like God knowing good and evil. He appeals to what is pleasant to the senses and desirable to gain wisdom, but always, the goal is a life that seeks to get by “without” God. Satan’s aim is to create a world system that rivals God’s kingdom but which leaves Him out. His aim is to promote a counterfeit world order. Basically, the cosmos is evil because it is independent of God. It may contain good aspects as well as overtly evil aspects, but its inherent evil lies in its being independent of God and a rival to Him. This sharp rivalry surfaces in such verses as James 1:27 where the believer is told to keep himself unstained from the world; in 4:4 where friendship with the world is said to be hostility toward God; and in 1 John 2:16 where John declares that all that is in the world is not from the Father. The Apostle Paul Paul was from the city of Tarsus. He was the most famous Jew of his day. Tarsus was the principal city of the Roman province of Cilicia in southeast Asia Minor, which is now Turkey (Acts 9:11; 22:3). Tarsus was located on the Tarsus River and 12 miles from the Mediterranean coast. The earliest historical reference of Tarsus is with the Assyrians under Sennacherib (705-681 B.C.) and some scholars believe that the Ionian Greeks also had connections with the city. It held great strategic importance in the ancient world because of its commanding location at the southern end of the Cilician Gates, which is the only major pass in the Taurus Range. The pass when properly defended militarily was virtually impregnable. The pass was so narrow in Alexander’s day that when he passed through with his army the pack animals had to be unloaded before they could pass through it. In 401 B.C., Xenophon, a soldier in the Greek army and an author, records the famous retreat of the Greek army through the Cilician Gates after rebelling against Persia and its puppet king, Syennesis. In 333 B.C., Alexander the Great came through the Cilician Gates on his way to his great victory at Issus. Alexander’s empire passed into the hands of 4 generals called the Seleucids after his death. Tarsus under the rule of the Seleucids brought an abundance of Greek culture. It rebelled against Antiochus Epiphanes in 175-164 B.C. Antiochus Epiphanes was a notorious persecutor of Jews in Palestine because of their rebellious attitude toward Hellenistic culture, which he wanted to establish. 2024 William E. Wenstrom, Jr. Bible Ministries 95 Tarsus embraced Hellenism and thus was not treated harshly for the rebellion. In fact, he made a major concession to the Jews in Tarsus and gave them their own quarter in the city for their toleration of Hellenistic ideas. Many Greeks and Jews arrived in the city during this period and more than likely Paul’s ancestors. With the decline of the Greeks, Tarsus soon came under the influence of the Roman Empire with temporary incursions of Mithridates VI of Pontus and Tigranes of Armenia before Pompey reorganized the East in 64 B.C. Many Jews at this particular time were major players in finance and commerce and were leading citizens. The Roman province of Cilicia was originally a sphere of duty rather than a territorial division, which intended first to suppress piracy and to secure the sea routes to the Levant. Cicero occasionally resided there when he was governor in 51 B.C. The city also welcomed Gaius Julius Caesar with open arms when he visited it in 47 B.C. After the assassination of Caesar, Antony gave Tarsus the status of a free city in 42 B.C. and it was also the scene of the famous meeting between Antony and Cleopatra. Its free city status meant that Roman citizenship was to be given to the leading citizens of the community, which of course meant many of the Jews. Paul’s ancestors at this time probably received their Roman citizenship at this particular time. Under the Roman Emperor Augustus, Tarsus came under the influence and rule of philosophers. Augustus sent his former tutor, the Stoic philosopher Athenodorus who was himself from Tarsus, to establish a new constitution in the city and rid it of the corrupt Boethus. Athenodorus was succeeded by the Academician Nestor. Tarsus soon became important in the Roman Empire as a university city. Tarsus was a center of Greek culture, ranking next to Athens and Alexandria. The people of Tarsus were known for the zeal for learning and philosophy surpassed only by Athens and Alexandria. Under the Athenodorus the city sponsored classes by qualified and approved lecturers. Tarsians who studied in their own city were known for completing their education abroad and then making their home in Rome or elsewhere rather than returning to Tarsus. Strabo lists many notable scholars from Tarsus (Geog. 14.5.14f) with the greatest being the apostle Paul. In Philippians 3:5-6, the apostle Paul gives a composite character sketch of himself prior to his conversion, which marked him out as the top young rising star in Judaism. His Jewish name was Saul and he was the most famous Jew of his day. Philippians 3:1 From now on, my brothers, all of you begin rejoicing and continue doing so because of the Lord: writing these same things for all of you is in fact never bothersome for me but safe for all of you. 2 Beware of those dogs, beware of those evil workers, beware of the mutilation 3 because we are the circumcision, those who are serving (God the Father) by means of the Spirit of God, who are priding themselves in the nature and doctrine of Christ Jesus, who have no confidence in the flesh. 4 Although I myself having confidence in the flesh, if anyone of the same race (i.e., Jewish) claims to have confidence in 2024 William E. Wenstrom, Jr. Bible Ministries 96 the flesh and some claim to have confidence in the flesh, I more. 5 With respect to circumcision: eighth day, descended from the nation of Israel, a member of the tribe of Benjamin, a Hebrew (speaking Jew) from Hebrews (Hebrew speaking parents), legalistically: a Pharisee, 6 zealously persecuting the church, self-righteously religious: I conducted myself irreproachably! (Author’s translation) Philippians 3:5-6 is a pre-conversion character sketch or composite picture of the apostle Paul. He is in effect presenting his pre-conversion resume or credentials as a Jew. Paul lists seven pre- conversion credentials, which form this composite picture of himself before salvation: (1) Peritome oktaemeros, “with respect to circumcision: eighth day.” (2) Ek genous Israel, “(descended) out from the nation of Israel.” (3) Phules Beniamin, “a member of the tribe of Benjamin.” (4) Hebraios ex Hebraion, “a Hebrew (speaking Jew) from Hebrews (Hebrewspeaking parents).” (5) Kata nomon Pharisaios, “legalistically, a Pharisee (an interpreter of the Mosaic Law).” (6) Kata zelos diokon ten ekklesian, “zealously persecuting the church.” (7) Kata dikaiosunen ten en nomo genomenos amemptos, “self-righteously religious: I conducted myself irreproachably.” The apostle Paul goes to the trouble of stating his pre-conversion background in order to refute the Judaizers claims that the means of serving God or spirituality is based upon racial background and strictly adhering to oral traditions of the Pharisees, which were simply their own interpretations of the Law. He is in effect saying, “if you want to talk about racial background and conduct in relation to the oral traditions of the elders and the Mosaic Law, I am superior to all of the Judaizers, and this is my resume to prove it!” Philippians 3:4-6 is antithetical with Philippians 3:3 since before conversion Paul served God through strict adherence to the oral traditions of the Pharisees rather than through the filling of the Spirit. Before conversion to Christianity as a Pharisee he placed his confidence in the old sin nature rather than the new nature, i.e., the Christnature. He was religious and legalistic rather than grace oriented and spiritual. The first four pre-conversion distinctions were inherited by Paul through physical birth: (1) Peritome oktaemeros, “with respect to circumcision: eighth day.” (2) Ek genous Israel, “(descended) out from the nation of Israel.” (3) Phules Beniamin, “a member of the tribe of Benjamin.” (4) Hebraios ex Hebraion, “a Hebrew (speaking Jew) from Hebrews (Hebrew-speaking parents).” The last three were the result of his own actions. The apostle Paul goes to the trouble of stating his pre-conversion background not in order to boast, but in order to refute the Judaizers claims that the means of serving God is based upon racial background and strictly adhering to oral traditions of the Pharisees, which were simply their own interpretations of the Law. He is in effect saying, “if you want to talk about racial background and conduct in relation to the oral traditions of the 2024 William E. Wenstrom, Jr. Bible Ministries 97 elders and the Mosaic Law, I am superior to all of the Judaizers, and this is my resume to prove it!” Paul is stating his superiority over the Judaizers in terms of birth and conduct but then here in Philippians 3:7 he gives us his post-conversion assessment regarding his pre-conversion distinctions. Before conversion he regarded these distinctions as kerde, “assets,” but then after salvation he adopts an antithetical attitude towards them and concludes that they are zemian, “a liability.” Paul’s pre-conversion credentials or characteristics follow a definite progression and are arranged on an ascending scale: The due performance of the rite of circumcision shows that his parents were neither heathens nor sons of Ishmael. But as this is consistent with their being proselytes, he specifies his direct Israelite descent. Again, his ancestors might have been descendants of Israel and yet have belonged to a renegade tribe; therefore to guard against this accusation he states that he is a member of the faithful tribe of Benjamin. Many of those, whose descent was unimpeachable and who inherited the faith of the Mosaic Law, yet as living among heathens adopted the language and conformed to the customs of the people around them, yet this was not the case with forefathers of Saul of Tarsus for they were all Hebrews from 1st to last. He also was a Pharisee, a leader of the people, an interpreter of the Mosaic Law, strictly adhering to the oral traditions of the Pharisees, which are now embodied in the Mishna. If that wasn’t enough he ignorantly assumed that zealously persecuted “the Way,” or those who followed Jesus of Nazareth as the Messiah, was a means of serving God. Lastly, he was thoroughly steeped in the traditions of men, self-righteously, legalistic, religious, a man-pleaser, a hypocrite, conducting himself irreproachably in the sight of men. Philippians 3:4 states that Paul was the most religious person of his day since he states that he was superior to all those who belonged to the Judaizers who were in fact the most religious people of their day. Religion is antithetical to Biblical Christianity since the former seeks to gain the approbation of God by a system of ascetic taboos, rules and regulations not found in the canon of Scripture. Biblical Christianity acknowledges the fact that in order to have a relationship with God it must be through the Person and Work of our Lord and Savior Jesus Christ and no one else. The Judaizers based their relationship with God upon their racial background and that in order to maintain that relationship one must strictly adhere to the many traditions and laws of the Pharisees. Biblical Christianity maintains that a relationship with God is achieved through faith alone in Christ alone and that once 2024 William E. Wenstrom, Jr. Bible Ministries 98 saved always saved. It also maintains that one’s relationship with God is maintained by God Himself through the Person and Work of Christ, Who is the Great Divine Provision for all mankind. Philippians 3:3 states that spirituality is based upon obedience to the Holy Spirit who speaks to the believer by means of the teaching of the Word of God. It states that the operational omnipotence of the Holy Spirit is the means of spirituality, which enables him to live the Christ-life or function in the new nature. The new nature is the same spiritual life that the impeccable humanity of Christ in hypostatic union utilized during His Advent and that has been graciously passed down to the believer living in the dispensation of grace, the church age. Therefore, Philippians 3:4 presents a stark contrast with Philippians 3:3. It presents 2 opposing groups: (1) Those who choose to live independent from God. (2) Those who choose to be dependent upon God. Philippians 3:3 presents to us a group of individuals who rely upon the power of the Spirit and the new nature or new man, the Christ-life and Philippians 3:4 presents to us a group of individuals who rely upon the power of the old sin nature or the old Adamic nature. The apostle Paul identifies himself with the Judaizers in the concessive clause and acknowledges the fact that before salvation he was superior to his Jewish contemporaries in relation to racial background and conduct according to the traditions of the elders, the Pharisees. He does this in order to defeat their erroneously claims that in order to serve God one must be a Jew by race and adhere to the many oral traditions and laws of the Pharisees. He is setting the Judaizers up here in verse 4 and will present in verses 5 and 6, evidence that in fact he far exceeded his Jewish contemporaries in terms of racial background and conduct in relation to the oral traditions and laws of the Pharisees. Paul is saying in effect, “if you want to base serving God upon racial background and conduct in relation to the traditions of the elders, I far exceeded all of you and now I’m telling you that this is nothing but piles of human excrement (cf. Phlp. 3:8).” He is identifying with the Judaizers here in order to defeat their claims that serving God is based upon being a Jew by race and adherence to the many oral traditions of the Jewish elders passed down through several 100 years. Paul is entering into retrospective exposition here in Philippians 3:4 and he will further expand upon his claim that he far exceeded his Jewish contemporaries in terms of racial background and adherence to the oral traditions of the elders in verses 5 and 6. The apostle Paul gave the Philippians in verse 2 a three-fold warning to be in a constant state of readiness or preparedness to respond appropriately to the Judaizers and gives the reason in verse 4 why they should be avoided since they do not depend upon God’s power but their own human power to serve God. God cannot only accept 2024 William E. Wenstrom, Jr. Bible Ministries 99 that which is His or that which is perfect; therefore He can only accept the omnipotence of the Holy Spirit and the Person of our Lord and Savior Jesus Christ. Here in verse 4 Paul acknowledges the fact that before salvation he was himself a Judaizer, therefore he knows firsthand the dangers of being involved with this group of religious, self-righteous, arrogant, hypocritical individuals. He is telling the Philippians that he knows through experience all about this group whose viewpoint originates from the cosmic system of Satan. The apostle doesn’t want them to become entangled in their system of thinking. Paul commands the Philippians to avoid the lie in verse 2 because they live in the truth, which is expressed in verse 3. Here he enters into retrospective exposition identifying and acknowledging the fact that before salvation he was a member of the Judaizers and he identifies with them here in order to defeat their arrogant claims that serving God is based upon a Jewish racial background and strict adherence to the many traditions of the elders, e.g., circumcision. Philippians 3:5 contains the first five pre-conversion credentials of the apostle Paul, aka, Saul of Tarsus. These pre-conversion credentials follow a definite progression and are arranged in ascending scale. Paul employs the figure of asyndeton in order that the Philippians will carefully consider each of these five preconversion credentials, which give a composite picture of the apostle before salvation. The first credential mentioned is “with respect to circumcision: eighth day” demonstrates that Paul’s parents were neither proselytes nor descendants of Ishmael. It refers to the literal ritual surgical procedure performed on a Jewish boy 8 days after his birth and signifies that Paul and his parents were members of the new racial species called the Jews. The second credential mentioned is “(descended) out from the nation of Israel” demonstrates that Paul was a member of the 1st client nation to God, Israel. It emphasizes that he is a direct descendant of Jacob who was later given a new name by the Lord, “Israel.” The phrase is a title of nobility and denotes Paul’s theocratic privileges as a citizen of the nation of Israel. The third credential mentioned “a member of the tribe of Benjamin” denotes the fact that Paul was a member of the one of the greatest warrior tribes from the nation of Israel. It also produced the first king of Israel, “Saul.” Benjamin was the first tribe to oppose the Philistines. It produced the first of the judges or dictators that emerged in Israel after the Canaan invasion whose name was Ehud. This tribe joined with Judah after the death of Solomon and the Exile. The fourth credential mentioned “a Hebrew (speaking Jew) from Hebrews (Hebrew-speaking parents)” denotes the fact that Paul was an orthodox Jew. It denotes the fact that he spoke Hebrew and distinction to his fellow countrymen who were Hellenized and strictly spoke Greek. The phrase distinguishes Paul from his 2024 William E. Wenstrom, Jr. Bible Ministries 100 fellow Hellenized countryman and also denotes that his parents spoke Hebrew as well. The fifth pre-conversion credential mentioned “legalistically, a Pharisee” denotes the fact that Paul was an interpreter of the Mosaic Law. Webster’s New Universal Unabridged Dictionary defines the noun legalism, “strict adherence, or the principle of strict adherence, to law or prescription, especially to the letter rather than the spirit.” Paul’s pre-conversion experience as a Pharisee was one of strict adherence to the letter of the Law. He was Parash or a Rabbi and thus a mark of distinction among his countrymen. Philippians 3:5-6 is a pre-conversion composite picture of the apostle Paul or Saul of Tarsus, as he was known among his fellow Jewish countryman. Paul presents this composite picture in order to point out to the Philippians that not only did he share the same background with his opponents the Judaizers, “the mutilation,” but also it was in fact superior in every respect. It emphasizes the fact before his salvation Paul was a Jewish patriot, an orthodox Jew. Paul’s background or resume was superior to his opponents the Judaizers in every respect, meeting all the criteria of a national celebrity or hero. The Judaizers could not attack his background since it was superior to theirs. His resume refutes the accusations made by the Judaizers that he was a traitor and not a patriot. So Philippians 3:5 lists the first five of these pre-conversion credentials of the apostle Paul and here in Philippians he lists the last two. Before his conversion to Christianity through faith in Jesus Christ, Paul performed a meritorious, legalistic system of works, which he presumptuously thought gained the approbation of God and after salvation he functioned according to a non-meritorious system of perception called faith. This meritorious system of works is defined as legalism, whereas the non-meritorious system of perception faith is in accordance with grace. Webster’s New Universal Unabridged Dictionary defines the legalism, “strict adherence, or the principle of strict adherence, to law or prescription, especially to the letter rather than the spirit.” Paul’s pre-conversion experience as a Pharisee was that of strict adherence to the letter of the Law rather than the spirit of the Law. Grace and legalism are antithetical concepts. The former gives credit to the Creator and the latter to the creature. Satan is behind creature credit and God is behind Creator credit. Paul pursued a relationship with God through legalism because He did not know the Lord Jesus Christ Who is end of the Law for everyone who believes in Him (Rm. 10:4). He did not know the Lord Jesus Christ as His Savior; therefore, he was opened to the deception of the kingdom of darkness resulting in his zealous persecution of the church of Christ. The Law cannot justify an individual before God (Rm. 3:2028; Gal. 2:16). It could not provide eternal salvation for men (Gal. 3:21-26). The 2024 William E. Wenstrom, Jr. Bible Ministries 101 Law could not solve the problems of the old sin nature (Rm. 8:2-3). Faith alone in Christ alone can only justify an individual before God because only Christ has merit before God. Faith alone in Christ alone is the only means of providing salvation for all men (John 3:16, 36; Acts 4:12; 16:31; Eph. 2:8-9). Only the new nature, the Christ-nature received at the moment of justification can provide an alternative to functioning in the old sin nature and thus solve the problems of the latter. The phrase kata zelos diokon ten ekklesian, “zealously persecuting the church” indicates before salvation Paul or Saul of Tarsus belonged to the strictest sect of the Jews, the Zealots and thus reveals his uncompromising patriotism. Before conversion as a Pharisee, Paul thought that the means of salvation and spirituality was based upon a meritorious system of works. Paul’s pre-conversion experience was based upon this meritorious system of works was a strict adherence to the oral traditions of the Pharisees, which were the interpretations of the Law, Torah. His post-conversion experience was based upon the non-meritorious system of perception called faith. Before getting saved, as a Pharisee Paul pursued a relationship with God through a system of legalism, whereas after conversion he pursued it through faith in Christ (cf. Rm. 9:31-32). He ignorantly and presumptuously thought that he could serve God by zealously persecuting the church of Jesus Christ (cf. John 16:2; Rm. 10:2-5). The legalism of the Judaizers is described in Scripture as “leaven” (Mt. 16:6, 1112; Mk. 8:15; Lk. 12:1. Cf. 1 Co. 5:6-8; Gal. 5:9). It is also described as “hypocrisy” (Mt. 23:13, 23, 25, 27; Lk. 12:1). Legalism is hypocrisy (Lk. 12:1). Webster’s New Universal Unabridged Dictionary defines hypocrisy, “a pretense of having a virtuous character, moral or religious beliefs or principles, etc., that one does not possess; a pretense of having some desirable or publicly approved attitude. The hypocrisy of the Pharisees was based upon the fact that they were menpleasers rather than God-pleasers. They loved the approbation of men and each other. Because they were men-pleasers rather than God-pleasers they therefore, lived according to a list of oral traditions rather than the Scripture itself! God-pleasers live according to the divinely inspired Scriptures, whereas men-pleasers live according to the traditions of men. In context the definite article tes plus the prepositional phrase en nomo denotes the fact that Paul was a religious person before salvation. This interpretation is further substantiated by the participial phrase genomenos amemptos, “I conducted myself irreproachably (in the eyes of men).” Before his conversion, the apostle Paul or Saul of Tarsus as he was known among his Jewish countryman was scrupulously faithful and conscientious in adhering to the oral traditions of the Pharisees. 2024 William E. Wenstrom, Jr. Bible Ministries 102 In Philippians 3:6, the apostle Paul acknowledges that prior to salvation he was a violent persecutor of the church. Philippians 3:6 zealously persecuting the church, self-righteously religious: I conducted myself irreproachably. (Author’s translation) Acts 7 presents Paul as a leading in the execution of Stephen, the first martyr of the church. Acts 8 records Paul heading to Damascus Syria with authority from the Jewish leaders to persecute Christians and imprison them. The phrase kata zelos diokon ten ekklesian, “zealously persecuting the church” indicates before salvation Paul or Saul of Tarsus belonged to the strictest sect of the Jews, the Zealots and thus reveals his uncompromising patriotism. Before his conversion as a Pharisee, Paul thought that the means of salvation and spirituality was based upon a meritorious system of works. Paul’s pre-conversion experience was based upon this meritorious system of works was a strict adherence to the oral traditions of the Pharisees, which were the interpretations of the Law, Torah. His post-conversion experience was based upon the non-meritorious system of perception called faith. Before salvation as a Pharisee Paul pursued a relationship with God through a system of legalism, whereas after salvation he pursued it through faith in Christ (cf. Rm. 9:31-32). He ignorantly and presumptuously thought that he could serve God by zealously persecuting the church of Jesus Christ (cf. John 16:2; Rm. 10:2-5). In First Timothy 1:13, Paul gives us more information about himself prior to his conversion. First Timothy 1:12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13 even though I was formerly a blasphemer and a persecutor and a violent aggressor. (NASB95) “Even though I was formerly a blasphemer” is composed of the articular accusative singular neuter form of the adjective proteros (πρότερος), “formerly” and the accusative masculine singular present active participle form of the verb eimi (εἰμί), “even though I was” and the accusative masculine singular form of the adjective blasphemos (βλάσφημος), “a blasphemer.” The adjective blasphemous is used by Paul to describe himself prior to his conversion and is used as a substantive meaning “slanderer.” It describes Paul defaming Jesus Christ’s character and those who have faith in Him and are His disciples as a result of bitterness towards them. As a Pharisee, prior to his conversion to Christianity, Paul did not slander God knowingly. However, by slandering Jesus Christ, He was slandering the Father and the Holy Spirit in the sense that the former was His Son and the latter was testifying that Jesus was the Son of God through His miracles and words. 2024 William E. Wenstrom, Jr. Bible Ministries 103 The adjective proteros is used substantivally as indicated by the word’s articular construction. The word is modifying the verb eimi. The word functions as a temporal adverb and means “formerly.” It refers to Paul before his conversion to Christianity. “Persecutor” is the accusative masculine singular form of the noun dioktes (διώκτης), which does not appear in pre-Christian literature and only once in the New Testament. Although its cognate verb form, namely dioko occurs 21 times in Paul’s writings. This noun dioktes refers to a person who engages in persecuting others. It speaks of someone who is preoccupied with causing others to suffer. It is used here by Paul to describe himself prior to getting saved. He is thus describing himself as a persecutor of the church. The verb form of this noun, dioko is used by Paul in Philippians 3:6 to describe himself as engaged in the act of persecuting the church prior to his salvation. “Arrogant man” is the accusative masculine singular form of the noun hubristes (ὑβριστής), which is used by Paul to describe one of the sins that characterized himself prior to his conversion to Christianity. In this verse, the term means “a violent insolent person.” It describes the pre-conversion Paul as a self-centered and violently cruel and having no regard for others. It implies that he possessed an attitude of superiority, which results in mistreatment of and violent acts against others as a result of his own revolt against the Lord Jesus Christ. First Timothy 1:13a Even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person. (Author’s translation) This verse is a concessive clause that is connected to Paul’s thought in verse 12, which records Paul stating that he continually possessed an attitude of gratitude to the one who empowered him, namely the Lord Jesus Christ. He states that this gratitude was because the Lord, in eternity past considered him as faithful, which manifested itself in time when the Lord appointed him as an apostle for the purpose of serving Him. Now, in verse 13a, Paul employs a concessive participle to teach his readers in Ephesus that the Lord considered him faithful in eternity past “in spite of” the fact that prior to his conversion he slandered the Lord, persecuting His church and was an insolent violent person towards the church. The first description describes Paul defaming Jesus Christ’s character and those who have faith in Him and are His disciples as a result of bitterness towards them. As a Pharisee, prior to his conversion to Christianity, Paul did not slander God knowingly as he says in the adversative clause of this verse he did so out of ignorance. However, nonetheless by slandering Jesus Christ unknowingly, He was slandering the Father and the Holy Spirit in the sense that the former was His Son and the latter was testifying that Jesus was the Son of God through His miracles and words. 2024 William E. Wenstrom, Jr. Bible Ministries 104 The second description of himself describes him as engaged in the act of persecuting the church prior to his salvation. The Lord tells Paul that his persecution of the church was in fact against Him (Acts 9:4-5; 22:7-8; 26:14-15). This persecution, like all persecution of God’s people in history, was inspired by Satan himself. The third and final description of Paul prior to his conversion indicates that he was a self-centered person who was violently cruel against the church. It says that he had no regard for others and specifically, no regard for the church or Jesus Christ. It implies that he possessed an attitude of superiority with regards to the church. This resulted in mistreatment of the church and violent acts against her as a result of his own revolt against the Lord Jesus Christ. Paul’s threefold description of himself in verse 13 serves a distinct purpose in that it magnifies God’s grace and mercy toward him. He is presenting testimony that the Lord Jesus Christ is the Savior of sinners and in fact, saved him, the worst of all sinners. This would refute those pastors in Ephesus who were emphasizing adherence to the Law and it would rebuke them. It would also serve to remind them that like Paul they too were saved by faith in the Lord Jesus Christ and not by obedience to the Law. Paul was transformed by faith in the gospel, which centered upon the death and resurrection of Jesus Christ. The Law did not transform him into a faithful servant of Christ but the Lord’s grace and mercy. Thus, Paul in verse 13 is setting up his readers and in particular those pastors who sought to be teachers of the Law that the proclamation of the Law does not have the power to transform the sinner into an obedient child of God. Rather, only the gospel could do such a thing and Paul could testify to this fact. It transformed him, the worst of all sinners. So he is in effect saying that only the gospel is the power of God for salvation. Only the gospel could transform a wicked sinner like Paul into an obedient child of God and compel him to proclaim it to both Jew and Gentile and even suffer for it. “Because I acted ignorantly in unbelief” is composed of the conjunction hoti (ὅτι), “because” and the nominative masculine singular present active participle form of the verb agnoeo (ἀγνοέω), “ignorantly” and the first person singular aorist active indicative form of the verb poieo (ποιέω), “I acted” and the preposition en (ἐν), “in” and the dative feminine singular form of the noun apistia (ἀπιστία), “unbelief.” The conjunction hoti is employed with the indicative mood of the verb poieo in order to form a dependent “causal” clause that presents the reason why Paul obtained grace from the Lord Jesus Christ. He obtained grace “because” being in a state of rejection of the gospel, he acted due to unbelief. In other words, he obtained grace because he was qualified for grace since grace is for those who have no merit with God whatsoever. Paul describes himself in the concessive clause as a terrible sinner 2024 William E. Wenstrom, Jr. Bible Ministries 105 who opposed the Lord Jesus Christ and persecuted His church violently. This hoti clause parallels the concessive clause since Paul’s unbelief was the reason for his deplorable conduct. So, this hoti clause is saying that Paul obtained grace from the Lord Jesus Christ because he was a terrible sinner with no merit with God whatsoever. The verb agnoeo does not mean “to be ignorant” but “to be in rejection” since Romans 10:3 makes clear that unregenerate Israel of which Paul was a part of, rejected the righteousness of God because they zealously sought to establish their own righteousness and thus never submitted to the righteousness from the Father, namely Jesus Christ. Romans 10:1 Spiritual brothers, indeed, the desire produced by my own heart and in addition my specific detailed request on behalf of them is always for their deliverance. 2 Because I testify concerning them that they possess a zeal for God, however by no means according to an experiential knowledge. 3 Because they have in the past rejected the righteousness originating from God the Father and continue to do so up to the present moment. In fact, because they have in the past zealously sought to establish their own and continue to do so up to the present moment, they never submitted to the righteousness originating from God the Father. (Author’s translation) In First Timothy 1:13, the verb agnoeo means “to be in a state of rejection” due to unbelief in Jesus Christ as Savior. It speaks of being in rejection of Jesus Christ as Savior due to unbelief. It thus means to be in rejection of the gospel since the gospel is about Jesus Christ. This is how it is used in Romans 10:3. Paul, like the rest of unregenerate Israel did not have an experiential knowledge of God in the sense that they did not personally encounter God through faith as He is revealed in the person and works of Jesus of Nazareth. They did not have an experiential knowledge of God in the sense that they did not personally encounter God through faith as He is revealed in the pages of their own Old Testament Scriptures so as to be affected by this encounter with God. The word does not mean “to be ignorant” since the nation of Israel was exposed over and over again as to the manner in which God justified a sinner through their own Old Testament Scriptures, the teaching of Jesus Christ and the apostles. That Israel did indeed hear about the righteousness of God through the gospel and their own Old Testament Scriptures and rejected it is indicated by Paul’s statements in Romans 10:14-21. Romans 10:14 Therefore, how will they, themselves, call on Him in whom they never exercised absolute confidence in? Consequently, how will they exercise absolute confidence in Him whom they never heard of? Consequently, how will they hear apart from someone, as an eternal spiritual truth, publicly proclaiming as a herald in a dignified and authoritative manner to them? 15 2024 William E. Wenstrom, Jr. Bible Ministries 106 Consequently, how will they publicly proclaim as heralds in a dignified and authoritative manner, if they are not commissioned? As it stands written for all of eternity, “How beautiful are the people, who themselves proclaim the good news, which is divine in quality and character.” 16 But on the contrary, by no means did everyone obey the gospel for Isaiah says, “Lord, who will exercise absolute confidence in our message?” 17 Therefore, faith (in Christ) is, as an eternal spiritual truth based on hearing the (the gospel) message as a source. Consequently, hearing the (the gospel) message is, as an eternal spiritual truth by means of the proclamation concerning Christ. 18 But on the contrary, I ask, have they never heard? Indeed, they have heard! “Their voice has gone out extending throughout all the earth, that is, their teachings extending throughout the ends of the inhabited world.” 19 But on the contrary, I ask, has Israel never understood? They have understood! First of all, Moses says, “I myself will provoke each and every one of you to jealousy by a non-nation. By a nation without insight, I will provoke each and every one of you to anger.” 20 In fact, Isaiah is even very bold, saying, “I was found by those who always existed in a state of not diligently seeking after Me. I permitted Myself to become accessible for the benefit of those who always existed in a state of not diligently inquiring about Me.” 21 However, concerning Israel, he says, “All day long I stretched out My hands to an unbelieving and obstinate people.” (Author’s translation) Paul like the rest of unregenerate Israel “rejected” God’s righteousness in the sense that they refused to recognize that the righteousness of God can never be attained by obedience to the Law but rather is received from God as a gift and imputed by means of faith in Jesus Christ, which results in justification. Thus by implication they rejected the gospel of Jesus Christ since this is the content of the gospel for those sinners who seek to be justified by God. Paul like the rest of unregenerate Israel was in rejection of the gospel about Jesus Christ due to unbelief since they zealously sought to establish their own righteousness and thus never submitted to the righteousness of God in that they did not obey the gospel and trust in Jesus Christ as Savior so as to receive this righteousness. In First Timothy 1:13, the noun apistia means “unbelief” and is used of Paul’s rejection of the gospel of Jesus Christ. It speaks of his unwillingness to trust in Jesus of Nazareth as the Messiah and his Savior. This was due to the fact that like the rest of unregenerate Israel, he zealously sought to establish his own righteousness through obedience to the Law. This word is the object of the preposition en, which functions as a marker of cause indicating that Paul obtained grace from the Lord because being in a state of rejection (of the gospel), he acted “because of” or “due to” unbelief. Paul’s zealous pursuit of 2024 William E. Wenstrom, Jr. Bible Ministries 107 righteousness through obedience to the Law caused him to reject the gospel and as a result to not exercise faith in Jesus of Nazareth as Savior. He didn’t see his need for Jesus because he was looking to himself to get right with God. First Timothy 1:12 I continually possess gratitude to the One who empowered me, namely Christ, who is Jesus, our Lord because He considered me for Himself as faithful by appointing me for Himself for the purpose of service. 13 Even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person. But in direct contrast to this, I obtained grace because being in a state of rejection, I acted due to unbelief. (Author’s translation) “But in direct contrast to this, I obtained grace because being in a state of rejection, I acted due to unbelief” is a strong adversative clause that presents a strong contrast with the previous concessive clause “even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person.” The latter describes Paul’s pre-conversion sinful character and the former describes the Lord’s gracious character. Therefore, Paul is contrasting God’s gracious character with that of Paul’s sinful character before his conversion. The causal clause “because being in a state of rejection, I acted due to unbelief” presents the reason why Paul obtained grace from the Lord. Therefore, the clause says that Paul obtained grace from the Lord because being in a state of rejection, Paul acted due to unbelief. This unbelief is why he was a slanderer, a persecutor and a violent insolent person. He was in a state of rejecting the gospel and thus acted in unbelief prior to his conversion. He was in a state of rejecting the gospel resulting in unbelief because like the rest of unregenerate Israel Paul zealously pursued righteousness through obedience to the Law. His attempt to justify himself through obedience to the Law caused him to reject the gospel and as a result to not exercise faith in Jesus of Nazareth as Savior. He didn’t see his need for Jesus because he was looking to himself to get right with God. Paul loved God but not on God’s terms but on his own. This rejection and unbelief that led to his being a slanderer, persecutor and a violent insolent person qualified him to receive grace, which is for sinners with no merit whatsoever with a holy God. Grace is for the unworthy and undeserving who have no merit with God whatsoever. This is what Paul is saying in verse 13. Therefore, Paul’s statements in verse 13 magnify God’s grace policy. Thus, those pastors in Ephesus who sought to be teachers of the Law and did not understand the three-fold purpose of the Law would be rebuked since God’s grace saved a terrible sinner like Paul and transformed him into an obedient child of God and not his 2024 William E. Wenstrom, Jr. Bible Ministries 108 obedience to the Law. In fact, his attempt to get right with God by obedience to the Law blinded him to his need for Jesus Christ as Savior! The Law did not have the power to save the sinner but only to condemn him. However, the gospel which expressed God’s grace policy could since its message is about Jesus Christ and that His death and resurrection has delivered sinful humanity from sin, Satan and his cosmic system. Through faith in Him, which is based on God’s grace policy, the sinner like Paul can be transformed into an obedient child of God. Therefore, when Paul says that he obtained grace because being in a state of rejection, he acted due to unbelief he wants to emphasize the Lord’s grace policy towards him. Thus, he is not attempting with this statement to deny his unbelief was sinful since his sinful behavior was the direct result of his unbelief in the gospel. Rather, Paul’s statement in verse 13 demonstrates to his readers that the gospel has the power to save even a person like himself who was violently opposed to Jesus Christ and His disciples in contrast to the Law, which can’t. If you notice, Paul’s unbelief is the reason for his deplorable conduct. They go hand in hand thus, when he says that he obtained grace because being in a state of rejection, he acted due to unbelief he is in effect saying I obtained grace because of my sinful character since his sinful character was the direct result of his unbelief. Paul wants not only to magnify God’s grace but also His power, the power that is in the gospel message. Thus, those pastors in Ephesus who taught false doctrine and sought to be teachers of the Law were failing to appropriate the power of God by rejecting the gospel. They were also hurting their flocks since the gospel presents how they can be delivered from the power of the sin nature. No wonder the conduct of these pastors was appalling since only the power of the gospel could transform them and their congregations into obedient children of God in contrast to the Law, which can’t. Paul’s conversion to Christianity took place on the road to Damascus. He had letters of extradition signed by the high priest and was bent on arresting Jewish Christians and taking them back for trial and punishment. He thought he was serving God by persecuting Christians (1 Tim. 1:14). His plans to go to Damascus to persecute Christians were upset when he encountered the risen Jesus (Acts 9:1-16). He was called as an apostle to the Gentiles by the Lord Himself and not the other apostles (Acts 9:15; 22:21; Rom. 1:1; Gal. 1:16). He knew the other apostles (Gal. 1:17) and knew Peter and John by name (Gal. 2:9). He knew our Lord’s brother, James (Gal. 1:19). He saw the risen Christ on the road to Damascus therefore qualifying him to be an apostle. He was blinded by the Lord for 3 days and Ananias took him into his home. Paul recovered his sight and spent several days with the disciples in Damascus (Acts 9:18-19). He immediately began preaching Jesus in the synagogue that He is the Son of God (Acts 9:22). 2024 William E. Wenstrom, Jr. Bible Ministries 109 The Jews then plotted to kill him and he had to be let down in a basket outside the walls of the city so that the Jews would not see him leaving (Acts 9:23:25). In Jerusalem, he tried to associate with the disciples there but they were afraid of him because of his reputation as a violent persecutor of the church (Acts 9:26). Barnabas finally acted as a mediator and brought him to the disciples (Acts 9:27). He did not go to the other apostles to receive instruction upon his conversion but went to Arabia where he studied the Scriptures (Gal. 1:16-17). He received direct revelation from the Lord Himself (Gal. 1:12). Paul wrote half the New Testament. He is the principal expounder in the Greek New Testament of the mystery doctrine for the church age. His evangelistic ministry is responsible for numerous churches rising up throughout the Roman Empire. Paul is greatly responsible for a great Pivot being established in Asia or what is now known as Turkey. The great churches of Asia such as Ephesus and Colossae along with the churches in Philippi in Macedonia contained a tremendous Pivot of mature believers, which sustained the Roman Empire for generations to come. He studied more than the other apostles and thus knew the mind of Christ better than any of them (1 Cor. 15:10). He suffered more for Christ than any of the apostles (1 Cor. 11:24-33). He was persecuted more than any of the apostles. He was the greatest apostle. Paul was caught up to the third heaven and saw things that no human being has ever been privileged to see (1 Cor. 12:1-10). Because he received such tremendous revelation from God there was a demon assigned to him to protect him from arrogance (1 Cor. 12:7-10). The apostle who never walked with the Lord turned out to be the greatest. Paul’s excellent education in Tarsus and in Jerusalem coupled with his tremendous study habits and genius IQ made him a great scholar. He was fluent in Aramaic, Hebrew, Greek and Latin. His genius can be deduced from his tremendous vocabulary, which he displays in his epistles along with a complete command of the Greek in all its dialects. Paul communicated in: Doric Greek, Ionic Greek, Aeolic Greek, Attic Greek, Hellenistic Greek, and the Koine Greek. His epistles also display Hebraicism’s and Latinism’s. He was a classical Greek scholar as witnessed to the fact that he quotes 2 minor Greek poets in Acts 17:28 and a Cretan poet in Titus 1:12. Quoting Plato or Homer was not significant but quoting minor poets reveals a comprehensive knowledge of Greek literature. His hometown of Tarsus was known for its great universities and scholars during the period of the Roman Empire. It was a center of Greek culture and philosophy ranking next only to Athens and Alexandria. Paul was also a Hebrew scholar. He studied alongside the greatest Rabbi in Israel in his day, Gamaliel, who taught in the famous Hillel school. Paul was the greatest Roman citizen of all time with Gaius Julius Caesar coming in second. Paul’s spiritual impact made him greater than Caesar. Paul was the only apostle who was a Roman citizen thus our Lord sent him to the Gentiles. He was 2024 William E. Wenstrom, Jr. Bible Ministries 110 born a Roman citizen so; therefore, his father was a Roman citizen. His father probably acquired his Roman citizenship through his trade as a tentmaker. Quite possibly his father or grandfather was granted Roman citizenship by one of the Roman generals, namely Pompey or Antony. A skenopoioi, “tentmaker” was very useful to a Roman general such as Pompey or Antony. Paul’s native Cilicia fell within the province of both Pompey and Antony during the first Century B.C. Both these generals were invested with imperium by Roman law and could grant Roman citizenship to those who they desired to give it to. Thus, we can deduce that this probably was the case with Paul’s father or grandfather. His Roman citizenship was quite useful in his ministry and he appeals to his rights as a Roman citizen on more than one occasion during his ministry. Because Paul was born a Roman citizen, his father would make a declaration in the appropriate record office that his child was a Roman citizen. This was called civem Romanum esse professus est in the Latin. 2024 William E. Wenstrom, Jr. Bible Ministries 111