If one were to argue that one specific passage in Scripture comprises a summary of Pauline theology, what passage would that be? Some might quote various passages in Romans but Ephesians 2:8-10 fills the role of summarizing the entirety of his theology. How would the original audience have understood such an important passage? How might the modern reader interpret that passage and apply it to his life? In what way does the surrounding contexts, whether they be historical or literary, affect the understanding of the text? Such questions are ones that I wish to address in this blog by not only looking at verses 8 through 10 but looking at 1 through 7 leading up to that text. With that said, the purpose of this particular text is to address the questions that arise from and the meaning behind Ephesians 2:1-10.
Historical Analysis
When examining the original historical details of the letter, certain elements are to be addressed as they greatly effect the understanding of the text - namely the purpose and original audience. This is not to say certain details such as the authorship are unimportant, just some of those details have less of an effect on the actual meaning of the text and more of an effect on the canonicity - to discuss such things would be outside the purpose of this blog. As such, I will simply make the assumption within this blog that Paul was indeed the author of this letter.
In seeking to know the original purpose of the book, the initial step is to look within the text itself. However, in comparison to all of Paul's other writings, this particular one is easily the most generalized. "It simply does not contain references to a specific setting or problems, and therefore other external data cannot be brought to bear in the same way as with other letters to build up a more detailed picture of the situation being addressed."[1] Unlike letters such as his letters to Corinth, the letter to Ephesus seems to be a general letter of encouragement that could be read to any church with no less direct relevance. Outside of mentioning but one acquaintance, Tychicus, "he sends no greetings, thanks no one among his readers, reviews no travel plans, and seems to have a limited knowledge of his reader's circumstances."[2] Even in light of such a generalized message, the purpose itself of the book of Ephesians is quite clear. "The letter was written to encourage Gentile Christians to appreciate the dignity of their calling, with its implication not only for their calling, with its implication not only for their heavenly origin and destiny but also for their present conduct on earth, as those who were heirs of God, sealed with his Spirit."[3]
In noting such a generalized purpose to a church that Paul would live in for three years, questions have arisen regarding whether Paul actually wrote the book and whether the book was actually written to the church at Ephesus.[4] That, and manuscript discrepancies that do not include "in Ephesus" at the beginning of the letter add to the questions.[5] However, whether or not Paul wrote to a specific church in Ephesus, to the surrounding area of Asia Minor, or to any Christian that might come across the letter, one might argue that the meaning of this particular passage does not change in light of the generalized statements that Paul makes in this letter. Simply put, Ephesians 2:1-10 has such a generalized purpose that any Gentile Christian would be directly effected by its principle-oriented theological implications.
Lexical Analysis
In seeking to understand the text of Ephesians 2:1-10, to know the lexical meaning behind certain central words within the text will give greater light to the meaning of the overarching text.
One such example is the meaning behind the word "wrath" in Ephesians 2:3. This word, in the Greek ὀργῆς, is used as an adjective to show identification to "children." When this text refers to the audience as former "children of wrath," does this mean they were once angry adolescence with snarling faces, or were they themselves by nature recipients of wrath, deserving nothing but God's punishment? While, in a sense, both might be true, the text likely points toward the latter option. This word ὀργῆς certainly can mean an "agitation of soul, impulse, despair, any violent emotion, but esp. (and chiefly . . .) anger,"[6] but it can also mean "to punish" while carrying the connotation of "divine punishment based on God's judgment against someone."[7] However, this anger that God presents to these "sons of disobedience" is one of righteous judgment towards those who are rebellious against the author of all things good. This wrath that God establishes upon these who are disobedient "is God's settled stance against sin--the response demanded when holiness encounters sin and evil. It is not fickle, nor does it betray a loss of control. In conveys strong indignation directed at wrongdoing, with focus in retribution."[8]
Another term that is of extreme importance within the text that must be understood is that of πίστεως which is typically translated into "faith." This word is not only important within the context of this passage but within the context of Scripture itself. What does it mean to respond to God in faith? Answering such a question correctly is of utmost importance in the life of every Christian. This faith expressed by the Christian is "the state of believing on the basis of the reliability of the one trusted."[9] In light of the context, "Paul uses the preposition διὰ with the genitive, not accusative case of 'faith.' [Those who are in Christ] are saved not on account of faith but through it."[10] "It is their response to what God has done; it represents their openness to his activity; it is not something which combined which that activity that produces salvation."[11] This faith that is expressed by the Christian is him retrieving from every attempt to find himself worthy of God's righteousness but accepting the grace that is given through Christ alone.
And last, what does it mean to boast as according to verse 9? The proceeding statements work themselves up to this word boast, in Greekκαυχήσηται, in such a way as to strengthen the meaning. In speaking of grace, the text states that it is the receivers "own doing; it is the gift of God, not a result of works." Much emphasis is put into the point that the one who has faith will not respond to God in this manner - to take "pride in something" but more specifically, to take pride in one's own accomplishments.[12] The individual is to no longer be a son of disobedience who places his confidence in his own works but within the work of Christ upon the cross.
Structural Analysis
(Verses 1-3 – We were by nature deserving of wrath)
(v. 1)And you were dead (in the trespasses and sins)
(v. 2) (a) in which you once walked,
following (1) the course of this world,
following (2) the prince of the power of the air,
[following] (3) the spirit that is now at work in the sons of disobedience—
(v. 3) (b) among whom we all once lived
(1) in the passions of our flesh,
(2) carrying out the desires of (a) the body and (b) the mind,
(3) and were by nature children of wrath, (like the rest of mankind.)
(Verses 4-7 – But God can instead give us grace.)
(v. 4) But God,
(1) being rich in mercy,
(2) because of the great love
with which he loved us,
(v. 5) even when we were dead in our trespasses,
(a) made us alive together with Christ
-by grace you have been saved--
(v. 6) (and) (b) raised us up with him
(and) (c) seated us with him
in the heavenly places in Christ Jesus,
(v. 7) (1) so that in the coming ages
(2) he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.
(Verses 8-9 – This grace is imparted through faith as demonstrated by our faithfulness)
(v. 8 ) For by grace you have been saved
through faith.
And this is not your own doing;
it is the gift of God,
(9) not a result of works,
so that no one may boast.
(10) For we are his workmanship,
created in Christ Jesus
for good works,
which God prepared beforehand,
that we should walk in them.
When one examines this structure of Ephesians 2:1-10 one will notice several things. Of note, within the original Greek verses 1-7 is comprised of a single sentence with the verb never appearing until verse 4. One will then note an even more obvious distinction between verses 1-3, 4-7, and 8-10. These divisions stress the point of the sections which finally leads the reader to the strong conclusion found in 8-10. Verses 1-3 depict the sinful condition of the readers' past existence and all humanity apart from Christ. Verses 4-7 express the change experienced by believers in Christ as a result God's mercy and grace. Verses 8-10 provide a summary of how one achieves this unmerited salvation by means of God's grace.[13]
To bring about the forceful impact of how one is to gain this salvation, repetition is used. "By grace you have been saved" is used in both verse 5 and verse 8 but the latter verse introduces another point – "through faith." Repetition occurs also to bring home similar points (e.g., "sons of disobedience" and "children of wrath" explaining one's default position before the establishment of grace) and contrary points (e.g., "once walked" and "should walk in them" contrasting the former life verses the new life).
Contextual Analysis
As far as the literary context in which this passage is placed, it is immediately following Paul's introduction to the letter. The introduction though general in that it never names any particular person nor does it speak of any specific circumstance, he gives a praise of thanksgiving to the audience and to God in light of the power of God and God's showing of himself to those who are his believers. Ephesians 1 together with 2:11-22 is at the heart of the reminder about believers' privileged relationship to God.
This immediate biblical context together with the overarching context of both Pauline theology and biblical theology as a whole strengthens the resolve of this passage all the more. Ephesians 2:8-10 especially has been deemed "a brilliant summary of Paul's evangelical message . . . probably the best brief summary in the whole of the Pauline corpus of Paul's understanding of the Gospel, and more comprehensive and complete than any single passage to be found in Romans or Galatians."[14] Due to this being such a vividly clear summary statement of his theology, looking at seemingly contradictory statements such as Romans 5:1 ("justified by faith") and James 2 ("justified by works") is shown to be more clear in light of this passage.
And for the historical context, little can be said that would effect the meaning outside of the statements within Ephesians 2:1-10 being in stark contradiction to not only the context of that day, but the context of all life outside of Christ. For who is under the impression that he is deserving of the wrath of God apart from knowledge of the law and who knows God's grace apart from trusting in Jesus? Neither the people of that day nor the people of this day are of the impression that humanity is inherently sinful and that grace is obtained purely by grace through faith, not works.
Meaning Analysis
With much of the background of Ephesians 2:1-10 now confronted, what does the text actually mean? Perhaps this question is best served by examining the major points of each section of the text as seen earlier in the structure of the text.
Verses 1-3 addresses the issue of the former life apart from Christ as "sons of disobedience" and "children of wrath." Before being "made alive" in Christ this is the life that every human lives - by his very nature being in rebellion against a holy God. The depiction of being "dead" is given to illustrate this all the more. God created man not to be dead in this manner but to be spiritually alive, and Adam and Eve were alive until their fall. But when they sinned, human beings became separated from God and thus separated from the life he desired of them. This spiritual death is separation from God. However, humanity is not left within this state of rebellion.
Verses 4-7 illustrate God's reaction to this separation. Though his love and mercy we can become resurrected from this state of death and rebellion and be brought into a new life in Christ. Rather than being a disobedient children deserving nothing but the wrath of God, we instead might receive the mercy of God and be seated with Christ into right standing with God once again. Through the grace and mercy of Jesus Christ humanity might become alive once again.
These first seven verses of the chapter lead up to the final thoughts of verses 8-10. Here Paul expresses how one is to gain this grace - through faith. This notion of being saved through faith, not a result of works is the central point of the entire passage and all of the points within this passage lead to that truth. This salvation cannot be gained any way apart from faith in Christ for the former way of life simply is not capable of gaining his salvation any other way. There is no deed that can be done to earn one's salvation - it can only be gained through faith (Gal 2:15-16; 3:2, 10-12).
Rather than man's apparent good works gaining him salvation, once he has gained salvation through faith he is to then live according to the good works. Formerly the Christian "once walked" in sin and the "course of this world" but after obtaining the grace of God through faith his response is then walk in a new way. One is not to gain his salvation by way of good works but is to have good works in light of his salvation. Even then these good works are "prepared beforehand" by God and is a result of the grace established upon the person of faith thus contributing to the idea that all is the result of God's sovereignty, not humanity's own ability.
In summary, Ephesians 2:1-10 expresses the idea that all humanity by nature is an obstinate people living in rebellion against him and thus cannot merit any justification from God. However, God in his mercy imparts upon those who place their faith in him the righteousness of his son. Through this son Jesus Christ they might come to know God and walk in his ways. Go and do likewise.
[1] Klyne Snodgrass, Ephesians (Grand Rapids, Mich.: Zondervan, 1996), 23.
[2] Frank Thielman, Ephesians (Baker Exegetical Commentary on the New Testament) (Grand Rapids: Baker Academic, 2010), 16-17.
[3] F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids: Eedmans, 1984), 245.
[4] Thielman, 17.
[5] William Klein, Ephesians ~ Philemon, rev. ed., ed. Tremper Longman III and David E. Garland, vol. 12 of The Expositor's Bible Commentary (Grand Rapids: Zondervan, 2006), 34.
[6] Thayer Joseph H. Thayer, Thayer's Greek-English Lexicon of the New Testament (Grand Rapids: Baker Book House, 1977), 452.
[7] Johannes Louw and Eugene Nida, Greek-English Lexicon of the New Testament Based On Semantic Domains (New York: United Bible Societies, 1988 ), 490.
[8] Klein, 67.
[9] Frederick William Danker, ed., A Greek-English Lexicon of the New Testament and Early Christian Literature, 3rd ed. (Chicago: The University of Chicago Press, 2000), 818.
[10] Klein, 70.
[11] Earnest Best, Ephesians (Edinburgh: T&T Clarck, 1998 ), 226.
[12] Danker, 537.
[13] Andrew T. Lincoln, Word Biblical Commentary Vol. 42, Ephesians (Dallas, Tex.: Thomas Nelson, 1990), 84.
[14] Andrew T. Lincoln, "Ephesians 2: 8-10," The Catholic Biblical Quarterly 45, no. 4 (1983): 617.
Log in to comment