vv. 1-3
Condición de los Efesios por Naturaleza. (61 d. C.) 1 Y DE ella recibisteis vosotros, que estabais muertos en vuestros delitos y pecados, 2 En que en otro tiempo anduvisteis conforme á la condición de este mundo, conforme al príncipe de la potestad del aire, el espíritu que ahora obra en los hijos de desobediencia: 3 Entre los cuales todos nosotros también vivimos en otro tiempo en los deseos de nuestra carne, haciendo la voluntad de la carne y de los pensamientos; y éramos por naturaleza hijos de ira, también como los demás.
vv. 4-10
El cambio obrado en los Efesios. (61 d. C.) 4 Empero Dios, que es rico en misericordia, por su mucho amor con que nos amó, 5 Aun estando nosotros muertos en pecados, nos dió vida juntamente con Cristo; (por gracia sois salvos;) 6 Y juntamente nos resucitó, y asimismo nos hizo sentar en los cielos con Cristo Jesús, 7 Para mostrar en los siglos venideros las abundantes riquezas de su gracia en su bondad para con nosotros en Cristo Jesús. 8 Porque por gracia sois salvos por la fe; y esto no de vosotros, pues es don de Dios: 9 No por obras, para que nadie se gloríe. 10 Porque somos hechura suya, criados en Cristo Jesús para buenas obras, las cuales Dios preparó para que anduviésemos en ellas. Aquí el apóstol comienza su relato del glorioso cambio que se obró en ellos por la gracia convertidora, donde observamos, I. Por quién, y de qué manera, fue producido y efectuado. 1. Negativamente: No de vosotros, v. 8. Nuestra fe, nuestra conversión y nuestra salvación eterna no son el mero producto de ninguna habilidad natural, ni de ningún mérito nuestro: No por obras, para que nadie se gloríe, v. 9. Estas cosas no se realizan por nada hecho por nosotros, y por lo tanto toda jactancia es excluida; el que se gloría no debe gloriarse en sí mismo, sino en el Señor. No hay lugar para que nadie se jacte de sus propias habilidades y poder; o como si hubiera hecho algo que pudiera merecer favores tan inmensos de Dios. 2. Positivamente: Empero Dios, que es rico en misericordia, etc., v. 4. Dios mismo es el autor de este gran y feliz cambio, y su gran amor es el manantial y la causa fundamental de ello; de ahí que resolvió mostrar misericordia. El amor es su inclinación a hacernos bien considerados simplemente como criaturas; la misericordia nos considera como criaturas apóstatas y miserables. Observa, el amor eterno o la buena voluntad de Dios hacia sus criaturas es la fuente de donde proceden todas las misericordias que nos concede; y ese amor de Dios es mucho amor, y esa misericordia suya es rica misericordia, inexpresablemente grande e inagotablemente rica. Y luego por gracia sois salvos (v. 5), y por gracia sois salvos por la fe—es don de Dios, v. 8. Nota, Todo pecador convertido es un pecador salvo. Tales son librados del pecado y de la ira; son llevados a un estado de salvación, y se les da por gracia un derecho a la felicidad eterna. La gracia que los salva es la bondad y el favor inmerecidos y gratuitos de Dios; y Él los salva, no por las obras de la ley, sino por la fe en Cristo Jesús, por medio de la cual llegan a participar de las grandes bendiciones del evangelio; y tanto esa fe como esa salvación sobre la que tiene tan gran influencia son don de Dios. Los grandes objetos de la fe se dan a conocer por revelación divina, y se hacen creíbles por el testimonio y la evidencia que Dios nos ha dado; y que creamos para salvación y obtengamos la salvación por la fe se debe enteramente a la ayuda y gracia divinas; Dios ha ordenado todo para que el todo aparezca como de gracia. Observa, III. Observa cuál es el gran designio y propósito de Dios al producir y efectuar este cambio: Y esto, 1. Con respecto a otros: Para mostrar en los siglos venideros, etc. (v. 7), para que diera una muestra y prueba de su gran bondad y misericordia, para el aliento de los pecadores en el tiempo futuro. Observa, la bondad de Dios al convertir y salvar a los pecadores hasta ahora es un estímulo apropiado para que otros en el tiempo venidero esperen en su gracia y misericordia, y se apliquen a estas. Teniendo Dios esto en su designio, los pobres pecadores deben tomar gran aliento de ello. ¿Y qué no podemos esperar de tal gracia y bondad, de las riquezas de la gracia, a las que se debe este cambio? Por Cristo Jesús, por y a través de quien Dios nos transmite todo su favor y bendiciones. 2. Con respecto a los pecadores regenerados mismos: Porque somos hechura suya, criados en Cristo Jesús para buenas obras, etc., v. 10. Parece que todo es por gracia, porque todas nuestras ventajas espirituales provienen de Dios. Somos hechura suya; se refiere a la nueva creación; no solo como hombres, sino como santos. El nuevo hombre es una nueva criatura; y Dios es su Creador. Es un nuevo nacimiento, y somos nacidos o engendrados de su voluntad. En Cristo Jesús, es decir, por lo que él ha hecho y sufrido, y por la influencia y operación de su bendito Espíritu. Para buenas obras, etc. El apóstol, habiendo atribuido antes este cambio a la gracia divina excluyendo las obras, para que no pareciera con ello desalentar las buenas obras, observa aquí que aunque el cambio debe atribuirse a nada de esa naturaleza (porque somos hechura de Dios), sin embargo, Dios, en su nueva creación, nos ha diseñado y preparado para buenas obras: Criados para buenas obras, con el designio de que fuéramos fructíferos en ellas. Dondequiera que Dios por su gracia implanta buenos principios, estos están destinados a ser para buenas obras. Las cuales Dios preparó, es decir, decretó y designó. O, las palabras pueden leerse, Para las cuales Dios nos ha preparado de antemano, es decir, bendiciéndonos con el conocimiento de su voluntad, y con la ayuda de su Espíritu Santo; y produciendo tal cambio en nosotros. Para que anduviésemos en ellas, o glorifiquemos a Dios con una conversación ejemplar y con nuestra perseverancia en la santidad.
vv. 11-13
Sin traducir todavía · ver el original en inglés
The Miserable Condition of the Ephesians by Nature. (a. d. 61.) 11 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; 12 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: 13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. In these verses the apostle proceeds in his account of the miserable condition of these Ephesians by nature. Wherefore remember, &c., v. 11. As if he had said, "You should remember what you have been, and compare it with what you now are, in order to humble yourselves and to excite your love and thankfulness to God." Note, Converted sinners ought frequently to reflect upon the sinfulness and misery of the state they were in by nature. Gentiles in the flesh, that is, living in the corruption of their natures, and being destitute of circumcision, the outward sign of an interest in the covenant of grace. Who are called uncircumcision by that, &c., that is, "You were reproached and upbraided for it by the formal Jews, who made an external profession, and who looked no further than the outward ordinance." Note, Hypocritical professors are wont to value themselves chiefly on their external privileges, and to reproach and despise others who are destitute of them. The apostle describes the misery of their case in several particulars, v. 12. "At that time, while you were Gentiles, and in an unconverted state, you were," 1. "In a Christless condition, without the knowledge of the Messiah, and without any saving interest in him or relation to him." It is true of all unconverted sinners, all those who are destitute of faith, that they have no saving interest in Christ; and it must be a sad and deplorable thing for a soul to be without a Christ. Being without Christ, they were, 2. Aliens from the commonwealth of Israel; they did not belong to Christ's church, and had no communion with it, that being confined to the Israelitish nation. It is no small privilege to be placed in the church of Christ, and to share with the members of it in the advantages peculiar to it. 3. They are strangers from the covenants of promise. The covenant of grace has ever been the same for substance, though, having undergone various additions and improvements in the several ages of the church, it is called covenants; and the covenants of promise, because it is made up of promises, and particularly contains the great promise of the Messiah, and of eternal life through him. Now the Ephesians, in their gentilism, were strangers to this covenant, having never had any information nor overture of it; and all unregenerate sinners are strangers to it, as they have no interest in it. Those who are without Christ, and so have no interest in the Mediator of the covenant, have none in the promises of the covenant. 4. They had no hope, that is, beyond this life—no well-grounded hope in God, no hope of spiritual and eternal blessings. Those who are with out Christ, and strangers from the covenant, can have no good hope; for Christ and the covenant are the ground and foundation of all the Christian's hopes. They were in a state of distance and estrangement from God: Without God in the world; not without some general knowledge of a deity, for they worshipped idols, but living without any due regard to him, any acknowledged dependence on him, and any special interest in him. The words are, atheists in the world; for, though they worshipped many gods, yet they were without the true God. The apostle proceeds (v. 13) further to illustrate the happy change that was made in their state: But now, in Christ Jesus, you who sometimes were far off, &c. They were far off from Christ, from his church, from the promises, from the Christian hope, and from God himself; and therefore from all good, like the prodigal son in the far country: this had been represented in the preceding verses. Unconverted sinners remove themselves at a distance from God, and God puts them at a distance: He be holds the proud afar off. "But now in Christ Jesus, &c., upon your conversion, by virtue of union with Christ, and interest in him by faith, you are made nigh." They were brought home to God, received into the church, taken into the covenant, and possessed of all other privileges consequent upon these. Note, The saints are a people near to God. Salvation is far from the wicked; but God is a help at hand to his people; and this is by the blood of Christ, by the merit of his sufferings and death. Every believing sinner owes his nearness to God, and his interest in his favour, to the death and sacrifice of Christ.
vv. 14-22
Sin traducir todavía · ver el original en inglés
The Union of Jews and Gentiles. (a. d. 61.) 14 For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; 15 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; 16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: 17 And came and preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit unto the Father. 19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto a holy temple in the Lord: 22 In whom ye also are builded together for a habitation of God through the Spirit. We have now come to the last part of the chapter, which contains an account of the great and mighty privileges that converted Jews and Gentiles both receive from Christ. The apostle here shows that those who were in a state of enmity are reconciled. Between the Jews and the Gentiles there had been a great enmity; so there is between God and every unregenerate man. Now Jesus Christ is our peace, v. 14. He made peace by the sacrifice of himself; and came to reconcile, 1. Jews and Gentiles to each other. He made both one, by reconciling these two divisions of men, who were wont to malign, to hate, and to reproach each other before. He broke down the middle wall of partition, the ceremonial law, that made the great feud, and was the badge of the Jews' peculiarity, called the partition-wall by way of allusion to the partition in the temple, which separated the court of the Gentiles from that into which the Jews only had liberty to enter. Thus he abolished in his flesh the enmity, v. 15. By his sufferings in the flesh, to took away the binding power of the ceremonial law (so removing that cause of enmity and distance between them), which is here called the law of commandments contained in ordinances, because it enjoined a multitude of external rites and ceremonies, and consisted of many institutions and appointments about the outward parts of divine worship. The legal ceremonies were abrogated by Christ, having their accomplishment in him. By taking these out of the way, he formed one church of believers, whether they had been Jews or Gentiles. Thus he made in himself of twain one new man. He framed both these parties into one new society, or body of God's people, uniting them to himself as their common head, they being renewed by the Holy Ghost, and now concurring in a new way of gospel worship, so making peace between these two parties, who were so much at variance before. 2. There is an enmity between God and sinners, whether Jews and Gentiles; and Christ came to slay that enmity, and to reconcile them both to God, v. 16. Sin breeds a quarrel between God and men. Christ came to take up the quarrel, and to bring it to an end, by reconciling both Jew and Gentile, now collected and gathered into one body, to a provoked and an offended God: and this by the cross, or by the sacrifice of himself upon the cross, having slain the enmity thereby. He, being slain or sacrificed, slew the enmity that there was between God and poor sinners. The apostle proceeds to illustrate the great advantages which both parties gain by the mediation of our Lord Jesus Christ, v. 17. Christ, who purchased peace on the cross, came, partly in his own person, as to the Jews, who are here said to have been nigh, and partly in his apostles, whom he commissioned to preach the gospel to the Gentiles, who are said to have been afar off, in the sense that has been given before. And preached peace, or published the terms of reconciliation with God and of eternal life. Note here, When the messengers of Christ deliver his truths, it is in effect the same as if he did it immediately himself. He is said to preach by them, insomuch that he who receiveth them receiveth him, and he who despiseth them (acting by virtue of his commission, and delivering his message) despiseth and rejecteth Christ himself. Now the effect of this peace is the free access which both Jews and Gentiles have unto God (v. 18): For through him, in his name and by virtue of his mediation, we both have access or admission into the presence of God, who has become the common reconciled Father of both: the throne of grace is erected for us to come to, and liberty of approach to that throne is allowed us. Our access is by the Holy Spirit. Christ purchased for us leave to come to God, and the Spirit gives us a heart to come and strength to come, even grace to serve God acceptably. Observe, We draw nigh to God, through Jesus Christ, by the help of the Spirit. The Ephesians, upon their conversion, having such an access to God, as well as the Jews, and by the same Spirit, the apostle tells them, Now therefore you are no more strangers and foreigners, v. 19. This he mentions by way of opposition to what he had observed of them in their heathenism: they were now no longer aliens from the commonwealth of Israel, and no longer what the Jews were wont to account all the nations of the earth besides themselves (namely, strangers to God), but fellow-citizens with the saints, and of the household of God, that is, members of the church of Christ, and having a right to all the privileges of it. Observe here, The church is compared to a city, and every converted sinner is free of it. It is also compared to a house, and every converted sinner is one of the domestics, one of the family, a servant and a child in God's house. In v. 20 the church is compared to a building. The apostles and prophets are the foundation of that building. They may be so called in a secondary sense, Christ himself being the primary foundation; but we are rather to understand it of the doctrine delivered by the prophets of the Old Testament and the apostles of the New. It follows, Jesus Christ himself being the chief corner-stone. In him both Jews and Gentiles meet, and constitute one church; and Christ supports the building by his strength: In whom all the building, fitly framed together, &c., v. 21. All believers, of whom it consists, being united to Christ by faith, and among themselves by Christian charity, grow unto a holy temple, become a sacred society, in which there is much communion between God and his people, as in the temple, they worshipping and serving him, he manifesting himself unto them, they offering up spiritual sacrifices to God and he dispensing his blessings and favours to them. Thus the building, for the nature of it, is a temple, a holy temple; for the church is the place which God hath chosen to put his name there, and it becomes such a temple by grace and strength derived from himself—in the Lord. The universal church being built upon Christ as the foundation-stone, and united in Christ as the corner-stone, comes at length to be glorified in him as the top-stone: In whom you also are built together, &c., v. 22. Observe, Not only the universal church is called the temple of God, but particular churches; and even every true believer is a living temple, is a habitation of God through the Spirit. God dwells in all believers now, they having become the temple of God through the operations of the blessed Spirit, and his dwelling with them now is an earnest of their dwelling together with him to eternity.