Ephesians Chapter 2

What is the meaning of Ephesians 2?

Introduction to Ephesians 2

Ephesians 2 stands as one of the most profound expositions of salvation by grace in all of Scripture, presenting a masterful portrayal of humanity’s journey from spiritual death to life in the Messiah. This pivotal chapter unfolds in two magnificent movements: first describing our radical transformation from death to life through God’s grace (verses 1-10), then revealing how this salvation demolishes the barrier between Jew and Gentile to create one new humanity in the Messiah (verses 11-22).

The power of this chapter lies in its vivid contrasts – death versus life, works versus grace, far versus near, alien versus citizen, dividing wall versus unity. Through these stark juxtapositions, Paul paints an unforgettable picture of the massive scope of God’s redemptive work in both individual lives and in creating a new covenant community that transcends all human divisions.

Context of Ephesians 2

This chapter follows Paul’s magnificent prayer in chapter 1, where he asks that believers might comprehend the supreme power and authority of the risen Messiah. Chapter 2 then demonstrates how this divine power operates in transforming both individual lives and human relationships. The chapter forms part of the doctrinal foundation (chapters 1-3) that Paul lays before moving to practical application (chapters 4-6).

Within the broader biblical narrative, Ephesians 2 serves as a crucial bridge between Old Testament promises and New Covenant fulfillment. It explains how God’s ancient promises to bless all nations through Abraham (Genesis 12:3) find their realization in the Messiah. The chapter’s emphasis on breaking down barriers between Jew and Gentile fulfills prophetic visions like Isaiah 19:23-25, where former enemies worship together.

Moreover, this chapter connects to the larger biblical theme of God’s temple, showing how the physical temple in Jerusalem pointed forward to a greater spiritual reality – God’s dwelling place in His people. This theological development helps explain the transition from Old Covenant to New Covenant worship and community life.

Ancient Key Word Study

• νεκρούς (nekrous) – “dead” (v.1): This term described complete spiritual inability, not just moral weakness. In ancient Greek medical writings, it indicated total absence of life force. Paul uses it to emphasize humanity’s absolute helplessness apart from divine intervention.
• περιεπατήσατε (periepatesate) – “walked” (v.2): A Hebrew idiom translated into Greek, meaning one’s habitual way of life. The word picture comes from walking in a worn path or rut, emphasizing the entrapping nature of our pre-salvation lifestyle.
• χάριτί (chariti) – “grace” (v.5): More than just unmerited favor, this term in ancient Greek culture often described the response of joy and gratitude that a gift produced. It carries the idea of both the gift and its effects on the recipient.
• συνήγειρεν (synēgeiren) – “raised together” (v.6): A compound word combining “with” and “raise.” The aorist tense indicates a completed action – believers have already been raised positionally with the Messiah, though we await the full physical manifestation.
• μεσότοιχον (mesotoichon) – “middle wall” (v.14): A rare word specifically referring to a dividing barrier. Archaeological evidence suggests this may reference the temple’s soreg – the barrier warning Gentiles not to proceed further on pain of death.
• ἀκρογωνιαίου (akrogōniaiou) – “cornerstone” (v.20): Technical architectural term for the primary foundation stone from which all measurements and angles were determined. Ancient builders selected this stone with exceptional care as it determined the stability of the entire structure.
• κατοικητήριον (katoikētērion) – “dwelling place” (v.22): Used in the Septuagint for God’s dwelling in the temple. The term suggests permanent residence rather than temporary visitation, emphasizing God’s enduring presence among His people.

Compare & Contrast

• The phrase “dead in trespasses” (νεκροὺς τοῖς παραπτώμασιν) employs the dative case rather than a genitive construction, emphasizing the sphere or realm in which spiritual death operates rather than just its cause.
• The text uses “ruler of the authority of the air” (τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος) rather than simpler terms for evil spiritual forces, highlighting Satan’s temporary delegated authority while subtly undermining it by showing its limitations.
• In verse 8, “this is not of yourselves” (τοῦτο οὐκ ἐξ ὑμῶν) uses the neuter demonstrative pronoun, referring to the entire process of salvation rather than just faith, emphasizing divine initiative in every aspect.
• The description of Gentiles as “far off” (μακρὰν) intentionally echoes Isaiah’s language about God bringing those “far off” near to Himself, creating a profound connection to prophetic promises.
• The term “fellow citizens” (συμπολῖται) was chosen over more common words for political association, emphasizing full and equal rights in God’s kingdom.
• The architectural metaphor employs precise technical terminology (συναρμολογουμένη – “fitted together”) rather than generic building terms, suggesting divine precision in building His church.

Ephesians 2 Unique Insights

The chapter’s structure reveals a masterful rhetorical pattern common in ancient Jewish literature. The first section (verses 1-10) moves from death to life on an individual level, while the second section (verses 11-22) shows this same movement on a corporate level. This dual perspective reflects the Hebrew understanding that salvation affects both the individual and the community.

Early rabbinical sources provide fascinating parallels to Paul’s teaching about the temple barrier. The Mishnah tractate Middot describes the soreg in detail, noting that even its measurements were determined by rabbinic rather than biblical law. This human addition to God’s temple plan serves as a powerful symbol of how human traditions can create barriers God never intended.

The Church Father Chrysostom saw in the architectural metaphor of verses 20-22 a profound picture of spiritual unity. He noted how stones in ancient buildings were so precisely fitted that they appeared as one piece, seeing this as a picture of how the Spirit creates unity among diverse believers.

The description of our pre-salvation state uses language that would have resonated with both Jewish and Greek audiences. The Jewish readers would have recognized echoes of Ezekiel 37‘s valley of dry bones, while Greek readers would have connected it with their philosophical discussions about spiritual death.

Ephesians 2 Connections to Yeshua

The Messiah’s centrality shines throughout this chapter, particularly in His triple role as our peace, our reconciler, and our cornerstone. His work on the cross not only reconciles us to God but also to each other, fulfilling the prophetic vision of Isaiah 57:19 about peace for those far and near.

The description of believers as God’s workmanship (ποίημα) created in the Messiah presents Jesus as the sphere of new creation, echoing Genesis 1. Just as God spoke the physical creation into existence, He speaks new spiritual creation into existence through the word of the Messiah.

His role as cornerstone fulfills prophecies like Isaiah 28:16 and Psalm 118:22, showing how the rejected stone becomes the foundation of God’s new temple. This imagery powerfully connects His rejection by the religious establishment with God’s larger purpose of building a spiritual house from both Jews and Gentiles.

Ephesians 2 Scriptural Echoes

This chapter resonates with numerous Old Testament themes and prophecies. The language of being “far off” and brought “near” echoes Isaiah 57:19. The imagery of peace and wall-breaking recalls Isaiah 9:6-7 and Micah 5:5.

The temple imagery draws from multiple Old Testament sources, including 1 Kings 6-7, Psalm 118:22, and Isaiah 28:16. The concept of God dwelling with His people connects to Exodus 25:8 and Ezekiel 37:27.

The theme of resurrection with the Messiah develops ideas from Ezekiel 37‘s vision of dry bones and Daniel 12:2‘s prophecy of resurrection. The emphasis on grace rather than works echoes Isaiah 64:6 and Psalm 14:3.

Ephesians 2 Devotional

This chapter challenges us to live in light of our new identity in the Messiah. When we grasp that we were spiritually dead and have been made alive by God’s grace, it transforms both our self-image and our response to God’s goodness. Are we living as those raised with the Messiah, or are we still walking according to worldly patterns?

The emphasis on unity between Jew and Gentile challenges us to examine any barriers we may maintain between different groups in the body of the Messiah. How can we actively work to demonstrate and preserve the unity that the Messiah died to create? This might mean stepping out of our comfort zones to build relationships with believers from different cultural or ethnic backgrounds.

The imagery of being built together into God’s dwelling place reminds us that we’re not merely individual believers but part of something much larger. How are we contributing to the unity and growth of God’s spiritual temple? Are we allowing the Master Builder to position us where He wants us, even if it means being shaped and fitted to properly join with others?

Did You Know

• The “dividing wall” mentioned in verse 14 likely refers to a literal wall in the Jerusalem Temple called the soreg, which separated the Court of the Gentiles from the inner courts. Archaeologists have discovered ancient warning inscriptions in Greek and Latin threatening death to any Gentile who passed beyond this point.
• The word “workmanship” (ποίημα) in verse 10 is the root of our English word “poem,” suggesting we are God’s masterpiece or work of art, carefully crafted to express His creative purpose.
• The description of Satan as “prince of the power of the air” reflected ancient Jewish and Greek concepts about spiritual beings inhabiting the lower heavens, but Paul uses this language while subtly undermining these beings’ supposed authority.
• The architectural terms used in verses 20-22 reflect highly technical language that would have been familiar to those involved in the massive building projects of ancient Ephesus, including the Temple of Artemis.
• The phrase “far off” was a technical term in Judaism for Gentiles, while “near” referred to Jews. Paul’s use of these terms would have been immediately recognized by his Jewish readers.
• The word for “access” (προσαγωγή) in verse 18 was commonly used for introduction to royalty, suggesting our approach to God is like being ushered into the presence of a great king.
• The reference to “rulers and authorities” in verse 2 uses terminology found in magical papyri from ancient Ephesus, showing how Paul addressed local spiritual concerns while pointing to the Messiah’s supremacy.
• Archaeological evidence suggests that first-century cornerstone ceremonies in Ephesus involved elaborate rituals and celebrations, adding depth to Paul’s cornerstone imagery.
• The concept of being “seated in heavenly places” would have particularly resonated with Ephesian believers familiar with their city’s amphitheater, where seating position reflected social status.
• The Greek word for “dwelling place” (κατοικητήριον) appears only twice in the New Testament, here and in Revelation 18:2, emphasizing the permanent nature of God’s presence with His people.