Sunday School Lesson
Lesson: Ephesians 2:11-22
Golden Text: “In whom all the building fitly framed together groweth unto an holy temple in the Lord” (Ephesians 2:21).
INTRODUCTION.Is it possible for Arabia and Jews to make peace and live together in harmony? Will there ever be peace in Afganistan?In these situations, and in thousands of others like them, we would have to say that history teaches us that the deep hatred existing between these warring factions makes it nearly impossible for them to live in peace.In studying this week’s lesson, however,we will discover how it is possible for two enemies to have a change of heart.In Jesus Christ, Jews and Gentiles have entered a new relationship.This new relationship was brought about by the blood of Christ.
II. A PROBLEM (Ephesians 2:11-14)
A. Gentiles previously alienated from Israel (Ephesians 2:11-12).
1. (vs. 11).After declaring to the Ephesian believers how a person is saved and that we are God’s workmanship (see Ephesians 2:8-10), Paul wrote “ Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands.”So that Gentile readers might better appreciate the unity they now enjoyed with Jewish believers in Christ, Paul urged them to remember how they were viewed before receiving salvation.Because there was a division between Jew and Gentile, Paul said they were “called Uncircumcision by that which is called the Circumcision in the flesh made by hands.”Jews used the term “uncircumcision” in a derogatory way when referring to Gentiles.Physical circumcision was a barrier between Jews and Gentiles.Circumcision was the sign that the Jews shared in the blessings of the Abrahamic covenant (see Genesis 17:10-14). Jews were very proud of this mark and contemptuously referred to Gentiles as the “Uncircumcision.” Paul’s reference to “that which is called the Circumcision in the flesh made by hands” is how he described the Jews.
2. (vs. 12). Continuing to remind the Gentiles in Ephesus of what their relationship was with God before receiving Christ, Paul said “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” The phrase “at that time” refers to the time before the Gentiles received Christ as Saviour. Paul listed five things that showed the condition of Gentiles before they were saved.
a. First of all they were “without Christ.” Since Jesus came from a Jewish heritage, Gentiles had no claim to Him.
b. Second, the Gentiles were “aliens from the commonwealth of Israel.” This means that they were alienated from the nation of Israel having no citizenship there. The word “aliens” means “to be a nonparticipant.” Israel was a theocracy (worshipped one God) that included priests who represented the nation before God and prophets who brought His messages to the people. Gentiles didn’t have those benefits.
c. Third, they were “strangers from the covenants of promise.”God made “covenants” or agreements with Abraham, Isaac, and Jacob and their descendents (Jews) promising them a land, a nation, and great blessings. He also covenanted with David that his descendents would have the perpetual right to Israel’s throne.These “covenants of promise” did not include the Gentiles. These promises meant nothing to them.
d. Fourth, the Gentiles had “no hope.” Since Gentiles were not included in Israel’s privileges, they had nothing to cling to or look forward to spiritually.
e. Fifth, Gentiles were “without God in the world.” Superstitious Gentiles had many gods, but they were made by hands. The phrase “in the world” indicates that they were subjects of the spiritual kingdom of Satan (see I John 2:16).
B. Gentiles are brought near (Ephesians 2:13-14).
1. (vs. 13). No one could have predicted the change the Gentiles would experience in their spiritual privileges. Paul here says “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.” Gentiles had been “far off” from both God and Jews in the past, but now “in Christ Jesus” God made a way for them to come “nigh” or near Him and have a relationship with Him. This was made possible by the shed “blood of Christ.”Note: Jesus shedding His blood on the cross paid the price for the sins of everyone, Jew and Gentile thus making the way to a relationship with God wide open.The result of Jesus’ shed blood was a new unity, or peace between Jews and Gentiles that had not been there before.
2. (vs. 14). Still speaking of Christ from the previous verse, Paul continues to say “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us.” The apostle called Jesus “our peace” because He “made both one.” Jesus had provided a way for both Jews and Gentiles to be unified and become one. No longer would there be division between them in Christ. The difference between Jews and Gentiles ceased to exist before God. Jesus was able to accomplish this miracle of making both Jew and Gentile one because He “hath broken down the middle wall of partition between us.” Symbolic of the hatred between Jew and Gentile was an actual wall in the temple that banned Gentiles from the inner courts of the temple. Affixed to this wall were inscriptions warning Gentiles to stay out or be killed. Paul was probably not talking about this physical wall but was merely using a metaphor that both Jew and Gentile could relate to if they thought about the temple. When Paul used the words “between us” he was referring to Jews, including himself, and Gentiles.
III. GOD PROVIDES A SOLUTION (Ephesians 2:15-18)
A. One new man (Ephesians 2:15-16).
1. (vs. 15). Christ broke down the partition between Jew and Gentile “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace.” Christ broke down the wall of separation as He “abolished in his flesh the enmity, even the law of commandments contained in ordinances.” The word “abolished” means to completely destroy. Jesus Christ, as a human, which is the meaning of “in his flesh,” destroyed the “enmity” or hatred between Jews and Gentiles. Paul indicated that the “enmity” was “the law of commandments contained in ordinances.” The Law of Moses set Jews apart from Gentiles. It gave the Jews their unique way of life. As the Jews interpreted and applied the Law, it fed their pride and led them to despise others. But if the Law was set aside or “abolished,” better relations between Jew and Gentile would be possible. Jesus accomplished this “in his flesh.” Jesus became a true man so that He could fulfill the law perfectly in His life and die under the curse. The Mosaic Law therefore, has served its purpose and is no longer necessary (see Romans 10:4; Galatians 3:19-25; 4:4-6). By breaking down the separation initiated by the Law, Christ made “in himself of twain one new man, so making peace.” Once Jesus fulfilled the requirements of the Law, He created through Himself, one group instead of two. The old barriers might still stand between unbelieving Jews and unbelieving Gentiles, but those “in Christ” have no national, racial, or ethnic walls (see Galatians 3:27-28). God sees them as “one new man.” They don’t change from Gentile to Jews or from Jews to Gentiles. Both are changed into something entirely new---Christians!
2. (vs. 16). Again, Paul continues to speak of Christ saying “And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.” The word “reconcile” means to bring two or more parties back into a friendly relationship after there has been a separation. Because of what Jesus did on Calvary, He “reconciled” or brought peace between God and both Jews and Gentiles. Through the cross Jesus has “slain the enmity thereby.” The “enmity” here refers to the separation between God and man. By being put to death Himself, Jesus put to death the hostility between God and man caused by sin.
B. Both Jews and Gentiles have mutual access (Ephesians 2:17-18).
1. (vs. 17). Paul said Christ also “came and preached peace to you which were afar off, and to them that were nigh.” Jesus preached peace to both Jews and Gentiles. However, the major part of this preaching was done by Jesus’ apostles who He sent forth to proclaim the peace He brought with His death. Those who “were afar off” were the Gentiles and those “that were nigh” or near to God, were the Jews. The Gentiles “were afar off” because they were not part of the relationship God had established with the Jews (see vs. 12). Obviously the Gentiles needed the message of reconciliation or peace; but even the Jews, “who were nigh” needed to know the way to fellowship with God. Yes, they had spiritual privileges but those privileges didn’t guarantee individual salvation.
2. (vs. 18). In this verse Paul says of Christ “For through him we both have access by one Spirit unto the Father.” The apostle declared that through Christ, “we both,” meaning Jews and Gentiles, “have access by one Spirit unto the Father.” The Greek word for “access” here means “to have admission to.” In this case the “access” or admission is to “the Father.” Jews always had the right and privilege of approaching God through the priests and sacrifices expressed in the Law. Now, because of Christ’s sacrifice, they have access to God apart from the Law, and the Gentiles have that same right of access. Notice that all three Persons of the Trinity are involved in this new relationship. Our access to God the Father is made possible by God the Son and it is accomplished through God the Holy Spirit who is here called “one Spirit.” The Holy Spirit since the Day of Pentecost has been joining persons of every background into a unique spiritual body, the church (see Acts 11:15-18; I Corinthians 12:13).
IV. A NEW RELATIONSHIP (Ephesians 2:19-22)
A. Jews and Gentiles are fellow citizens (Ephesians 2:19-20).
1. (vs. 19). Paul now described the result of the unifying work of Christ and the Holy Spirit. He said “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God.” Now that Gentiles are in Christ, they are no longer “strangers and foreigners.” The term “strangers” refers to people who don’t belong to a community. “Foreigners” are noncitizens living in the vicinity with limited rights and protections. Both these terms certainly apply to the Gentiles as seen in Paul’s use of the word “ye.” But they can also apply to unbelieving Jews who also were considered “strangers” and “foreigners” to God’s family. However, now in Christ, Believing Gentiles and Jews are “fellowcitizens with the saints.” They possess the same citizenship as “the saints” which refers to believers of all ages. Gentiles have been included in the company of believers on an equal basis. They are also now “of the household of God.” This means that they are children in a spiritual family that has no distinctions in it (see Galatians 3:28-29). A person enters that family not through natural lineage, but through spiritual rebirth (see John 1:12-13; 3:3-7). It’s interesting that “fellow-citizens” is the opposite of “foreigners” and “household of God” is the opposite of “strangers.” This indicates that there is a complete reversal in the status of both unbelieving Jews and Gentiles.
2. (vs. 20). In addition to the Gentiles becoming “fellow-citizens in the “household of God,” Paul said they were also “built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." Paul pictured the growing church as a temple in the process of being built and Gentiles are part of it. The “foundation” of the church is made up of the “apostles and prophets.” This verse gives rise to two related questions. First, was Paul referring to Old Testament or New Testament “prophets?” He was most likely referring to “prophets” during his own generation and not from the Old Testament. He spoke of New Testament prophets elsewhere in this epistle (see Ephesians 3:5; 4:11). In addition, apostles are mentioned before the prophets here. The normal order would be reversed if Paul was referring to Old Testament prophets. The second question is whether the “apostles” and “prophets” laid the foundation, or are they the foundation. Some believe that since Paul elsewhere taught that Christ is the only foundation of the church (see I Corinthians 3:11), he must have meant that by preaching Christ, the “apostles and prophets” built upon the foundation Christ had laid. Instead of seeing Christ as the foundation as he did in I Corinthians 3:11, here Paul saw Him as “the chief corner stone" without which the building would collapse. Therefore, Christ has the unique place of honor in the church.
B. A holy temple (Ephesians 2:21-22).
1. (vs. 21). In this verse Paul stated that “in whom (Christ) all the building fitly framed together groweth unto an holy temple in the Lord.” This spiritual building, consisting of its Jewish and Gentile members, is now called “an holy temple in the Lord.” The temple is holy, set apart for God. In this temple God receives worship and praise. The hearts of believers is the basic place of worship in God’s kingdom on earth. Paul also said that this building “growth” indicating that it is a living structure, forming a living spiritual temple to glorify the Lord, with believers added daily. Of course the words “in whom” refer back to Christ, the cornerstone (see vs. 20). Only in Him is the temple “fitly framed together” or closely joined together.
2. (vs. 22). Our last verse says “In whom ye also are builded together for an habitation of God through the Spirit.” Again, the words “In whom” refer to Jesus Christ. It is in Christ that all believers, both Jews and Gentiles, are “builded together” to form “an habitation of God.” In the Old Testament the presence and glory of God inhabited a literal stone building. Now God dwells in the hearts of believers. Simply put, God dwells in and among us, and the church is the body through which He manifests Himself on earth today. He does not limit His presence to a material building that we visit once or twice a week. He lives everywhere His people are, for they are His “habitation” or temple.
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