Chapter two starts with a discussion of the Gentile condition in verses 2-3 and comes back to it again in verses 11-12, each followed by the contrast of a new condition. At one time, these uncircumcised Gentiles were “dead” and “afar off” (v. 13), “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.”
Notice, the contrast in verse 4, “But, God…” and verse 13, “But, now…” They were now saved by faith, alive, near God, and raised up to sit with Him in the heavenlies. This section from verse fourteen through eighteen describes the purpose of God to create “one new man.” He’s not applying this phrase to individual growth, but called out saints that unite both Jews and Gentiles into “one new man.” Paul connects Gentiles and Jews by writing in verse 14, “He is our peace.” He had already mentioned the blood of Christ that made them nigh, but he finishes out by describing what is meant by being made nigh in verse 18. He explains, “For through him we both have our access in one Spirit unto the Father.” This is God’s handiwork and creation so that it is not works of which one may boast.
As a result, he describes the induction of the Gentiles into this creation of “one new man” by using various figures of speech.
- Body
According to Ephesians 2:15, God’s purpose was to destroy the enmity between the Jews and Gentiles through the cross so that those “far off” (Gentiles) and those “near” (Jews) could be brought together in one body. Through the death of the testator, he nailed the old law to the cross (cf. Hebrews 9:16, Col. 2:14). Consequently, salvation is not by the law (Ephesians 2:8), i.e., “not of works” (Eph. 2:9). Christ “set aside the old law with its commandments and regulations” (2:15). The very fact that both the Jews and Gentiles can be brought into this one body by the cross proves that the Old Law had lost its power.
2. Fellow-citizens
Following the image of the citizenry, Paul shows that the Gentiles are “fellow-citizens.” This citizenship is not tied to earthly existence, for Paul writes, “Our citizenship is in heaven” (cf. Phil. 3:20). Their citizenship was in a “heavenly country” or “heavenly city.” As it relates to ancient Israel, the city of God was in Jerusalem because the temple was in Jerusalem. Being from a certain city carries some significance. If you lived in Philippi, for example, you did not have to pay taxes because Roman colonies were free cities. It was established by Roman soldiers that had retired and had been given land grants for their loyalty to the emperor. If you are a citizen of Rome, you had rights that protected you from mob rule or premature judgment without Rome’s decision. When Paul was beaten at Philippi, he told them he was a Roman citizen. At once, their treatment of him was changed in hopes that no one would find out what they had done.
In this context, being in the “new Jerusalem” suggested their dwelling place was with God. Of course, we are not talking about a physical city any more than a physical body, citizenship or family. “In the heavenlies” is a popular phrase in the book to describe the spiritual plane of existence. The saints were raised up to sit with Christ in this spiritual dimension (2:6). The Gentiles were not made to sit in Israel or the physical city of Jerusalem. Hebrews 12 speaks of Abraham in verse 10, which speaks of him looking for a city whose builder and maker is God.
When the Hebrew writer discusses the people of faith who welcomed the promises of God from a distance, he connects “country” and “city” to a “heavenly” application. Hebrews 10:13-16 reads,
All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth. People who say such things show that they are looking for a country of their own. If they had been thinking of the country they had left, they would have had an opportunity to return. Instead, they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them. (ESV)
3. Household of Faith
Another figure used by Paul in Ephesians 2 is taken from the concept of family. He explains that they are of the “household of faith” (verse 19). Since both Jews and Gentiles were justified by faith, and without the works of the Law, this new family is described as the family of faith. The entire book of Romans is designed to prove that justification is based on grace through faith, rather than works of the Law.
4. Building/ Holy Temple
The people of God are “built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him, the whole building is joined together and rises to become a holy temple in the Lord” (2:20-21). Paul makes the application of this figure in verse 22, when he adds, “ And in him, you too are being built together to become a dwelling in which God lives by his Spirit (ESV).