4 But God, being rich in mercy, for his great love with which he loved us,
5 even when we were dead through our trespasses, made us alive together with Christ—by grace you have been saved—
6 and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus,
7 that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;
8 for by grace you have been saved through faith, and that not of yourselves; it is the gift of God,
9 not of works, that no one would boast.
10 For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them.
11 Therefore remember that once you, the Gentiles in the flesh, who are called “uncircumcision” by that which is called “circumcision” (in the flesh, made by hands),
12 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world.
13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
14 For he is our peace, who made both one, and broke down the middle wall of separation,
15 having abolished in his flesh the hostility, the law of commandments contained in ordinances, that he might create in himself one new man of the two, making peace,
16 and might reconcile them both in one body to God through the cross, having killed the hostility through it.
17 He came and preached peace to you who were far off and to those who were near.
18 For through him we both have our access in one Spirit to the Father.
19 So then you are no longer strangers and foreigners, but you are fellow citizens with the saints and of the household of God,
20 being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone;
21 in whom the whole building, fitted together, grows into a holy temple in the Lord;
22 in whom you also are built together for a habitation of God in the Spirit.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 2:8–10In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: "by grace ye have been saved," saith he, … "And that not of ourselves." … Neither is faith, he means, "of ourselves." Because had He not come, had He not called us, how had we been able to believe? for "how," saith he, "shall they believe, unless they hear?" (Rom. x. 14.) So that the work of faith itself is not our own. … He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. … Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us.
In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: "by grace ye have been saved," saith he, … "And that not of ourselves." … Neither is faith, he means, "of ourselves." Because had He not come, had He not called us, how had we been able to believe? for "how," saith he, "shall they believe, unless they hear?" (Rom. x. 14.) So that the work of faith itself is not our own. … He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. … Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 2:14–16I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. … Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls "the enmity in the flesh," a middle wall, in that it is a common barrier, cutting us off alike from God. … Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. … It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.
I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. … Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls "the enmity in the flesh," a middle wall, in that it is a common barrier, cutting us off alike from God. … Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. … It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 2:19–22Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled … Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building … Consider, that the Gentiles have the Patriarchs as a foundation. … For the chief corner-stone binds together both the walls, and the foundations. … What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple.
Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled … Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building … Consider, that the Gentiles have the Patriarchs as a foundation. … For the chief corner-stone binds together both the walls, and the foundations. … What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 6; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Ephesians 2:8–10First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God. But then they had obtained this grace by faith. On one side, we must look at God; and, on the other, at man. God declares, that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. … Faith, then, brings a man empty to God, that he may be filled with the blessings of Christ. … Many persons restrict the word gift to faith alone. But Paul is only repeating in other words the former sentiment. His meaning is, not that faith is the gift of God, but that salvation is given to us by God, or, that we obtain it by the gift of God. … for all the good works which we possess are the fruit of regeneration. Hence it follows, that works themselves are a part of grace.
First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God. But then they had obtained this grace by faith. On one side, we must look at God; and, on the other, at man. God declares, that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. … Faith, then, brings a man empty to God, that he may be filled with the blessings of Christ. … Many persons restrict the word gift to faith alone. But Paul is only repeating in other words the former sentiment. His meaning is, not that faith is the gift of God, but that salvation is given to us by God, or, that we obtain it by the gift of God. … for all the good works which we possess are the fruit of regeneration. Hence it follows, that works themselves are a part of grace.
John Calvin, Commentaries, on 2:8–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Ephesians 2:14–15The Jews were separated, for a certain time, from the Gentiles, by the appointment of God; and ceremonial observances were the open and avowed symbols of that separation. … What were circumcision, sacrifices, washings, and abstaining from certain kinds of food, but symbols of sanctification, reminding the Jews that their lot was different from that of other nations; just as the white and the red cross distinguish the French of the present day from the inhabitants of Burgundy. … If two contending nations were brought under the dominion of one prince, he would not only desire that they should live in harmony, but would remove the badges and marks of their former enmity. … for the moral law is not a wall of partition separating us from the Jews, but lays down instructions in which the Jews were not less deeply concerned than ourselves.
The Jews were separated, for a certain time, from the Gentiles, by the appointment of God; and ceremonial observances were the open and avowed symbols of that separation. … What were circumcision, sacrifices, washings, and abstaining from certain kinds of food, but symbols of sanctification, reminding the Jews that their lot was different from that of other nations; just as the white and the red cross distinguish the French of the present day from the inhabitants of Burgundy. … If two contending nations were brought under the dominion of one prince, he would not only desire that they should live in harmony, but would remove the badges and marks of their former enmity. … for the moral law is not a wall of partition separating us from the Jews, but lays down instructions in which the Jews were not less deeply concerned than ourselves.
John Calvin, Commentaries, on 2:14–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ephesians 2:4–5God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. … We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul.
God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. … We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul.
Matthew Henry, Commentary on the Whole Bible, on 2:4–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Ephesians 2:8–10By grace ye are saved through faith - Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretence to personal desert, receives the heavenly blessing. And this is not of yourselves - This refers to the whole preceding clause, That ye are saved through faith, is the gift of God. … Not by works - Neither this faith nor this salvation is owing to any works you ever did, will, or can do. … For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works - That afterwards we might give ourselves to them.
By grace ye are saved through faith - Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretence to personal desert, receives the heavenly blessing. And this is not of yourselves - This refers to the whole preceding clause, That ye are saved through faith, is the gift of God. … Not by works - Neither this faith nor this salvation is owing to any works you ever did, will, or can do. … For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works - That afterwards we might give ourselves to them.
John Wesley, Explanatory Notes upon the New Testament, on 2:8, 2:9 and 2:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ephesians 2:8–9so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. … But whether are we to understand, faith or salvation as being the gift of God? … "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. … God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.
so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. … But whether are we to understand, faith or salvation as being the gift of God? … "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. … God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.
Adam Clarke, Commentary on the Holy Bible, on 2:8–9; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Ephesians 2
Ephesians 2:4–22, World English Bible
Ephesians 2 in the Bible · Told in the Story: Chapter 34, One Body
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 2:8–10In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: "by grace ye have been saved," saith he, … "And that not of ourselves." … Neither is faith, he means, "of ourselves." Because had He not come, had He not called us, how had we been able to believe? for "how," saith he, "shall they believe, unless they hear?" (Rom. x. 14.) So that the work of faith itself is not our own. … He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. … Not merely that we should begin, but that we should walk in them, for we need a virtue which shall last throughout, and be extended on to our dying day. If we had to travel a road leading to a royal city, and then when we had passed over the greater part of it, were to flag and sit down near the very close, it were of no use to us.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 2:14–16I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. … Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls "the enmity in the flesh," a middle wall, in that it is a common barrier, cutting us off alike from God. … Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. … It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 5; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 2:19–22Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled … Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building … Consider, that the Gentiles have the Patriarchs as a foundation. … For the chief corner-stone binds together both the walls, and the foundations. … What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 6; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Ephesians 2:8–10First, he asserts, that the salvation of the Ephesians was entirely the work, the gracious work of God. But then they had obtained this grace by faith. On one side, we must look at God; and, on the other, at man. God declares, that he owes us nothing; so that salvation is not a reward or recompense, but unmixed grace. … Faith, then, brings a man empty to God, that he may be filled with the blessings of Christ. … Many persons restrict the word gift to faith alone. But Paul is only repeating in other words the former sentiment. His meaning is, not that faith is the gift of God, but that salvation is given to us by God, or, that we obtain it by the gift of God. … for all the good works which we possess are the fruit of regeneration. Hence it follows, that works themselves are a part of grace.
John Calvin, Commentaries, on 2:8–10; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Ephesians 2:14–15The Jews were separated, for a certain time, from the Gentiles, by the appointment of God; and ceremonial observances were the open and avowed symbols of that separation. … What were circumcision, sacrifices, washings, and abstaining from certain kinds of food, but symbols of sanctification, reminding the Jews that their lot was different from that of other nations; just as the white and the red cross distinguish the French of the present day from the inhabitants of Burgundy. … If two contending nations were brought under the dominion of one prince, he would not only desire that they should live in harmony, but would remove the badges and marks of their former enmity. … for the moral law is not a wall of partition separating us from the Jews, but lays down instructions in which the Jews were not less deeply concerned than ourselves.
John Calvin, Commentaries, on 2:14–16; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ephesians 2:4–5God himself is the author of this great and happy change, and his great love is the spring and fontal cause of it; hence he resolved to show mercy. Love is his inclination to do us good considered simply as creatures; mercy respects us as apostate and as miserable creatures. … We who were dead are quickened (Eph 2:5), we are saved from the death of sin and have a principle of spiritual life implanted in us. Grace in the soul is a new life in the soul. As death locks up the senses, seals up all the powers and faculties, so does a state of sin, as to any thing that is good. Grace unlocks and opens all, and enlarges the soul.
Matthew Henry, Commentary on the Whole Bible, on 2:4–10; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Ephesians 2:8–10By grace ye are saved through faith - Grace, without any respect to human worthiness, confers the glorious gift. Faith, with an empty hand, and without any pretence to personal desert, receives the heavenly blessing. And this is not of yourselves - This refers to the whole preceding clause, That ye are saved through faith, is the gift of God. … Not by works - Neither this faith nor this salvation is owing to any works you ever did, will, or can do. … For we are his workmanship - Which proves both that salvation is by faith, and that faith is the gift of God. Created unto good works - That afterwards we might give ourselves to them.
John Wesley, Explanatory Notes upon the New Testament, on 2:8, 2:9 and 2:10; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ephesians 2:8–9so that this salvation is in no sense of yourselves, but is the free gift of God; and not of any kind of works; so that no man can boast as having wrought out his own salvation, or even contributed any thing towards it. … But whether are we to understand, faith or salvation as being the gift of God? … "The relative τουτο, this, which is in the neuter gender, cannot stand for πιστις, faith, which is the feminine; but it has the whole sentence that goes before for its antecedent." But it may be asked: Is not faith the gift of God? Yes, as to the grace by which it is produced; but the grace or power to believe, and the act of believing, are two different things. Without the grace or power to believe no man ever did or can believe; but with that power the act of faith is a man's own. … God gives the power, man uses the power thus given, and brings glory to God: without the power no man can believe; with it, any man may.
Adam Clarke, Commentary on the Holy Bible, on 2:8–9; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.