Exegetical and Hermeneutical Commentary of Ephesians 2:22

In whom ye also are builded together for a habitation of God through the Spirit.

22. you also ] He reminds them of the joyful fact that they are special examples of the general truth that “the Gentiles are fellow-heirs.”

are builded ] A present tense in the Greek; are building, being builded. It is a process; carried on in new accessions of regenerate souls, and new and deeper “framing together” of the already regenerate.

for a habitation ] For the significance of “for,” see remarks on “unto” in Eph 2:21. The word rendered “habitation” (elsewhere Rev 18:2 only) means, by its form, emphatically a permanent abode. The true idea is of the eternal Indwelling of God in the glorified Church. But this is reached through the lasting, though partial, Indwelling now. See notes above; and below, on Eph 3:17.

God ] Not here specially Christ. The prospect is of the world where “God shall be all in all” (1Co 15:28), words which foretell no removal (God forbid) of “the Lamb” from “the Throne,” but a manifestation of the Father supreme and unimaginable. Meanwhile, again, the present is the germ of that Future; “My Father will love him, and We will come unto him, and make Our abode with him” (Joh 14:23) [34] ; and “ye are the temple of the living God” (2Co 6:16).

[34] The one passage where the coming of the Father is spoken of. What awful grandeur is bestowed by this ‘We’ on the believer! (Note by the Dean of Peterborough).

through the Spirit ] Lit. and better, in (the) Spirit. The living Temple, in its every stone, is what it is by the immediate action of the Holy Spirit, “Who sanctifieth the elect people of God.” They are thus “ in the Spirit”(Rom 8:9), surrounded, as it were, by His presence and power. And so it will be, as this passage indicates, in the final state where the “pure River” will still “proceed from the Throne of” the Father and the Son. Will not the Holy Spirit’s work, far from ceasing, be supremely effectual, in the world of “ spiritual bodies ” (1Co 15:44)?

We undoubtingly explain “in spirit” here to mean “in the Spirit” (with A.V. and R.V.), remembering the prominence in the whole Epistle, and not least in this part, of the subject of the Holy Spirit’s work.

Thus closes the special revelation of the plan and nature of the great Living Sanctuary, built on the Son, by the Spirit, for the Father, to be the scene of the manifestation of His Glory to whatsoever spectators Eternity shall bring to see it.

Fuente: The Cambridge Bible for Schools and Colleges

In whom – In Christ, or on Christ, as the solid and precious foundation.

Ye also are builded together – You are built into that, or constitute a part of it. You are not merely added to it, but you constitute a part of the building.

For an habitation of God – For the indwelling, or the dwelling-place, of God. Formerly he dwelt in the temple. Now he dwells in the church, and in the hearts of his people; see the notes at 2Co 6:16.

Remarks On Ephesians 2

1. We were by nature dead in sin; Eph 2:1. We had no spiritual life. We were insensible to the calls of God, to the beauty of religion, to the claims of the Creator. We were like corpses in the tomb in reference to the frivolous and busy and happy world around them. There we should have remained, had not the grace of God given us life, just as the dead will remain in their graves forever, unless God shall raise them up. How humble should we be at the remembrance of this fact! how grateful that God bas not left us to sleep that sleep of death forever!

2. Parents should feel deep solicitude for their children; Eph 2:3. They, in common with all others, are children of wrath. They have a nature prone to evil; and that nature will develope itself in evil for ever, unless it is changed – just as the young thornbush will be a thorn-bush, and will put forth thorns and not roses; and the Bohon Upas will be a Bohon Upas, and not an olive or an orange; and as the lion will be a lion, and the panther a panther, and not a lamb, a kid, or a gazelle. They will act out their nature, unless they are changed: and they will not be changed, but by the grace of God. I do not mean that their nature is in every sense like that of the lion or the asp; but I mean that they will be as certainly wicked, if unrenewed, as the lion will be ferocious, and the asp poisonous. And if so, what deep anxiety should parents feel for the salvation of their children! How solicitous should they be that, by the grace of God. the evil propensities of their nature may be eradicated, and that they become the adopted children of God!

3. The salvation of sinners involves all the exercise of power that is put forth in the resurrection of the dead; Eph 2:5. It is not a work to be performed by man; it is not a work of angelic might. None can impart spiritual life to the soul but he who gave it life at first. On that great Source of life we are dependent for our resurrection from spiritual death; and to God we must look for the grace by which we are to live. It is true that though we are by nature dead in sins, we are not in all respects like the dead. Let not this doctrine be abused to make us secure in sin, or to prevent effort. The dead in the grave are dead in all respects. We by nature are dead only in sin. We are active in other things; and indeed the powers of man are not less active than they would be if he were holy. But it is a tremendous activity for evil, and for evil only. The dead in their graves hear nothing, see nothing, and feel nothing.

Sinners hear, and see, and feel; but they hear not God, and they see not his glory, anymore than if they were dead. To the dead in the grave, no command could with propriety be addressed; on them, no entreaty could be urged to rise to life. But the sinner may be commanded and entreated; for he has power, though it is misdirected; and what is needful is, that he should put forth his power in a proper manner. While, therefore, we admit, with deep humiliation, that we, our children, and friends, are by nature dead in sin, let us not abuse this doctrine as though we could be required to do nothing. It is with us willful death. It is death because we do not choose to live. It is a voluntary closing our eyes, and stopping our ears, as if we were dead; and it is a voluntary remaining in this state, when we have all the requisite power to put forth the energies of life. Let a sinner be as active in the service of God as he is in the service of the devil and the world, and he would be an eminent Christian. Indeed, all that is required is, that the misdirected and abused energy of this world should be employed in the service of the Creator. Then all would be well.

(See the supplementary notes, Rom 8:7; Gal 5:17, note. Whenever it is said the sinner has power, the kind of power should be defined. Certainly he has not moral power. This, indeed, the author allows, but for want of distinct definition of what he understands by power, both here and elsewhere, the reader is apt to misapprehend him.)

4. Let us remember our former course of life; Eph 2:11-12. Nothing is more profitable for a Christian than to sit down and reflect on his former life – on his childhood, with its numerous follies and vanities; on his youth, with its errors, and passions, and sins: and on the ingratitude and faults of riper years. Had God left us in that state, what would be now our condition? Had he cut us off, where had been our abode? Should he now treat us as we deserve, what would be our doom? When the Christian is in danger of becoming proud and self-confident, let him remember what he was. Let him take some period of his life – some year, some month, or even some one day – and think it all over, and he will find enough to humble him. These are the uses which should be made of the past:

(1) It should make us humble. If a man had before his mind a vivid sense of all the past in his own life, he would never be lifted up with pride.

(2) It should make us grateful. God cut off the companions of my childhood – why did he spare me? He cut down many of the associates of my youth in their sins – why did he preserve me? He has suffered many to live on in their sins, and they are in the broad road – why am I not with them, treading the path to death and hell?

(3) The recollection of the past should lead us to devote ourselves to God. Professing Christian, remember how much of thy life is gone to waste. Remember thy days of folly and vanity. Remember the injury thou hast done by an evil example. Remember how many have been corrupted by thy conversation; perverted by thy opinions; led into sin by thy example; perhaps ruined in body and soul forever by the errors and follies of thy past life. And then remember how much thou dost owe to God, and how solemnly thou art bound to endeavor to repair the evils of thy life, and to save at least as many as thou hast ruined.

5. Sinners are by nature without any well-founded hope of salvation; Eph 2:12, They are living without Christ, having no belief in him, and no hope of salvation through him. They are aliens from all the privileges of the friends of God. They have no hope. They have no wellfounded expectation of happiness beyond the grave. They have a dim and shadowy expectation that possibly they may be happy; but it is founded on no evidence of the divine favor, and no promise of God. They could not tell on what it is founded, if they were asked; and what is such a hope worth? These false and delusive hopes do not sustain the soul in trial; they flee away in death. And what a description is this! In a world like this, to be without hope! Subject to trial; exposed to death; and yet destitute of any well-founded prospect of happiness beyond the tomb! They are without God also. They worship no God: they confide in none.

They have no altar in their families; no place of secret prayer. They form their plans with no reference to the will of God; they desire not to please him. There are multitudes who are living just as if there were no God. Their plans, their lives, their conversation, would not be different if they had the assurance that there was no God. All that they have ever asked of God, or that they would now ask of him, is, that he would let them alone. There are multitudes whose plans would be in no respect different, if it were announced to them that there was no God in heaven. The only effect might be to produce a more hearty merriment, and a deeper plunge into sin. What a world! How strange that in Gods own world it should thus be! How sad the view of a world of atheists – a race that is endeavoring to feel that the universe is without a Father and a God! How wicked the plans which can be accomplished only by laboring to forget that there is a God; and how melancholy that state of the soul in which happiness can be found only in proportion as it believes that the universe is without a Creator, and moves on without the superintending care of a God!

6. The gospel produces peace; Eph 2:14-17.

(1) It produces peace in the heart of the individual, reconciling him to God.

(2) It produces peace and harmony between different ranks and classes and complexions of people, causing them to love each other, and removing their alienations and antipathies. The best way of producing friendship between nations and tribes of people; between those of different complexions, pursuits, and laws, is, to preach to them the gospel. The best way to produce harmony between the oppressor and the oppressed, is to preach to both of them the gospel of peace, and make them feel that they have a common Saviour.

(3) It is suited to produce peace among the nations. Let it spread, and wars will cease; right and justice will universally prevail, and harmony and concord will spread over the world; see the notes at Isa 2:4.

7. Let us rejoice in the privileges which we now have as Christians. We have access to the Father; Eph 2:18. None are so poor, so ignorant, so down-trodden that they may not come to God. In all times of affliction, poverty, and oppression, we may approach the father of mercies. Chains may bind the body, but no chain can fetter the soul in its contact with God. We may be thrown into a dungeon, but communion with God may be maintained there. We may be cast out and despised by people, but we may come at once unto God, and he will not cast us away. Further. We are not now strangers and foreigners. We belong to the family of God. We are fellow-citizens with the saints; Eph 2:19. We are participants of the hope of the redeemed, and we share their honors and their joys. It is right that true Christians should rejoice, and their joy is of such a character that no man can take it from them.

8. Let us make our appeal on all doctrines and duties to the Bible – to the prophets and the apostles; Eph 2:20. On them and their doctrine we can build. On them the church is reared. It is not on the opinion of philosophers and lawgivers; not on creeds, symbols, traditions, and the decisions of councils; it is on the authority of the inspired book of God. The church is in its most healthy state when it appeals for its doctrines most directly to the Bible. Individual Christians grow most in grace when they appeal most to this book of books. The church is in great danger of error when it goes off from this pure standard and makes its appeal to other standards – to creeds and symbols of doctrine. The Bible is the religion of Protestants; and the church will be kept pure from error, and will advance in holiness, just as this is made the great principle which shall always govern and control it. If a doctrine is not found in the apostles and prophets – in some part of the Bible, it is not to be imposed on the conscience. It may, or may not be true; it may, or may not be suited to edify a people; but it is not to be an article of faith, or imposed on the consciences of men.

9. Let us evince always special regard for the Lord Jesus; Eph 2:20. He is the precious cornerstone on which the whole spiritual temple is reared. On him the church rests. How important, then, that the church should have correct views of the Redeemer! How important that the true doctrine respecting his divine nature; his atonement; his incarnation; his resurrection, should be maintained. It is not a matter of indifference whether he be God or man; whether he died as an atoning sacrifice or as a martyr; whether he be the equal of God, or whether he be an archangel. Everything depends on the view which is held of that Redeemer – and as people entertain different opinions about him, they go off into different systems as wide from each other as the poles: Everything in the welfare of the church, and in the individual peace of its members, depends on proper views of the Lord Jesus.

10. The church is designed as the place of the special residence of the Holy Spirit on earth; Eph 2:21-22. It is the beautiful temple where be dwells; the edifice which is reared for his abode. How truly should that church be; how pure should be each Christian to be an appropriate habitation for such a guest! Holy should be the heart where that Spirit dwells. With what anxious care should we cherish the presence of such a guest; with what solicitude should we guard our conduct that we may not grieve him away! How anxious we are so to live that we may not grieve away our friends from our dwellings! Should an illustrious guest become an inmate in our abode, how anxious should we be to do all that we can to please him, and to retain him with us! flow much more anxious should we be to secure the indwelling of the eternal Spirit! How desirous that be should make our hearts and the church his constant abode!

Fuente: Albert Barnes’ Notes on the Bible

Eph 2:20; Eph 2:22

Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets.

The Christian Church

I. The apostle represents the Church under the figure of a city and a household.

1. A Church must resemble a family or city, in respect of order and government; for without these a religious society can no more subsist, than a civil community or a household.

2. In a city or household all the members have a mutual relation, and partake in the common privileges; and, though they are placed in different stations and conditions, they must all contribute to the general happiness.

3. In a city, and also in a family, there is a common interest.

4. In a well-ordered city or household there will be peace and unity: so there ought to be in a Christian Church.

II. The manner in which it is founded. The mediation of Christ is the foundation of our faith and hope.

III. This spiritual house must be united with and framed into, the foundation.

IV. As the spiritual house must rest on the foundation, so the several parts of it must be framed and inserted into each other.

V. It must be continually growing. (J. Lathrop, D. D.)

Gods temple: its foundation, building, and consecration

I. The foundation laid.

1. The foundation is Jesus Christ–the foundation of the apostles and prophets, i.e., which they laid. It was laid in the promises, types, and prophecies of the Old Testament, and the witness of apostles and evangelists in the New (Joh 3:14; 1Co 10:4; Mat 16:16).

2. The foundation of the Church must be the foundation of each member of the Church. The essence of a foundation lies in its strength. The foundation in individual character is truth. Truth is a Person–I am the Truth. The foundation, therefore, is the truth concerning Jesus Christ believed, loved, and lived. The gospel thus received becomes a principle which forms the mainspring of a new life.

II. The building rising.

1. Look abroad upon the face of the world, and note the advances which the Church is making in all parts. The very hindrances to missionary work prove its success, for the more active the servants of God are, the more active the agents of Satan will be.

2. The building must rise in each heart. Growth is almost the only proof of life. The growth of the temple is due to the operation of the Spirit.

3. In most forms of life there is an exquisite symmetry. We see something of it in this temple: fitly framed together. As there is a beautiful proportion in the doctrines of the gospel, so, though Gods servants are many and their gifts various, their aim is one; and through their united wisdom and love and effort, all the building groweth into a holy temple in the Lord.

III. The temple consecrated.

1. We may refer the consecration to the end of the age, because consecration usually follows upon completion.

2. But even now there is to a certain extent a consecration of this building (1Co 3:16; 2Co 5:16). How shall I know this?

(1) By self-consecration. Yield yourselves unto God (Rom 6:13), not simply your brain, pen, money, influence, but yourselves. God wants the man–the whole man.

(2) By God-consecration. He who gives himself to God will surely find God giving Himself to him, consecrating His temple by His presence, and indicating that presence by holy aspirations and a Christ-like disposition, by meekness and gentleness, by self-denial and zeal. He who is spirit taught and spirit wrought will be such a temple as the great God of heaven will not despise. (W. J. Chapman, M. A.)

The Church, a building

Like a building, the Church of God has been going on to the present day, and will do to the end of time. The honour and stability of this building.

1. As built upon Christ.

2. As wrought by the Spirit.

3. As an habitation of God. Why leap ye, ye high hills? this is the hill which God desireth to dwell in, etc. (Psa 68:16). In Salem also is His tabernacle, and His dwelling place in Zion (Psa 76:2). This denotes–

(1) His knowledge of them.

(2) His concern for them.

(3) Their access to Him.

(4) His readiness to help them.

God is in the midst of her; she shall not be moved, etc. (Psa 46:5). Each member in Christ has his state and office in the Church by Gods appointment, for promoting the good and glory of the whole. And He gave some, apostles; and some, prophets, etc. (Eph 4:11, etc.). But now hath God set the members every one of them in the body, etc. (1Co 12:18). No spiritual life and salvation without being united to Christ by faith. (H. Foster, M. A.)

The Church

I. The unbelieving state of the Gentile Church. Strangers.

1. Strangers to God. To Father, Son, and Holy Ghost (Eph 2:12.

2. Strangers to the Word of God (Psa 119:158).

3. Strangers to the Church of God (1Jn 3:1).

4. Strangers to themselves (Rev 3:17).

5. Strangers to the enjoyments, fears, duties, privileges, persecutions, and prospects of a Christian (1Co 2:11).

Foreigners.

1. Naturally of another race (Psa 51:5).

2. Under the authority of another prince (2Co 4:4).

3. Of a totally different complexion (Jer 13:23).

4. Speaking another language (Psa 58:3).

5. Seeking other interests than God (Php 2:21).

6. At an infinite distance from the celestial kingdom, where only true happiness rests (Eph 2:13).

II. Their adopted or privileged condition. Fellow citizens, etc. The city they belong to is either the Church below, or the Church above.

1. It is the city of God (Heb 12:22).

2. Of Gods building (Psa 127:1).

3. Where He dwells (Psa 68:16).

4. Which is strongly fortified (Isa 26:1).

5. It is delightfully situated by the river of Gods love (Psa 46:4).

6. Endowed with various privileges (1Co 3:21-23).

7. Peopled with high-born inhabitants (Joh 1:13).

The Church of God above.

1. This is a city of Gods preparing (Joh 14:2-3).

2. There He has His more especial residence (1Co 13:12).

3. The inhabitants are angels and saints (Heb 12:22-23).

4. Of this city we are also citizens (Gal 4:26).

5. Set apart by the Fathers grace (Jud 1:1).

6. By the work of Christ in their behalf (Heb 10:14).

7. And by the agency of the Holy Ghost (Rom 5:5).

8. And having a right to a name and a place in the Church on earth; so have they their citizenship in heaven (Job 16:19).

9. This they have not by birth, nor purchase, but by the free grace of God, which gives them both a right and meetness (2Ti 1:9).

10. And believing Gentiles are here made equal with the Jews in the blessings of salvation (Eph 2:14).

And of the household of God.

1. The Church of God consisting of believers (Act 5:14).

2. This family is named after, and by Christ (Eph 3:14-15).

3. Of this family God is the Father (Joh 20:17).

4. Christ is the first-born (Rom 8:29).

5. Ministers are stewards of this house (1Co 4:1).

6. To this family all believers belong (Act 4:32).

7. Not by birth, nor merit, but by adopting grace (Eph 1:5).

8. The members of this family are freed from all bondage (Rom 8:15).

9. They can never be arrested or condemned (Rom 8:1).

10. They have liberty of access to God (Eph 2:18).

11. Share in the fulness of Christs grace (Eph 3:19).

12. Are well taken care of (Psa 145:20).

13. They are richly clothed (Isa 61:10).

14. They have plenty of provisions (Psa 36:8).

15. And are heirs of a never-fading inheritance (1Pe 1:4-5).

III. The foundation and cornerstone are Christ. And are built upon the foundation of the apostles and prophets.

1. The Father saved them designedly in Christ (2Ti 1:9).

2. The Son saved them positively in Himself (Heb 10:14).

3. The Spirit saves them apprehensively in Christ (Tit 3:5).

4. Christ, then, is the foundation of the Church (Mat 16:18).

5. He is the foundation of all covenant blessings (Eph 1:3).

6. Of faith (Act 20:21).

7. Of hope (Col 1:27).

8. Of peace (Eph 2:14).

9. Of joy (Rom 5:11).

10. Of comfort (2Th 2:17).

11. Of glory (Jud 1:25).

12. The stones of this building are hewn out by the Word, and the ministers of the gospel (2Co 4:7).

Jesus Christ Himself being the chief cornerstone.

1. He joins together Old and New Testament saints (Eph 2:14).

2. Saints above and saints below (Heb 12:23).

3. Saints in all parts of the world (Joh 11:52).

4. This stone is refused by many (Psa 118:22).

5. Yet a durable and precious stone (Isa 28:16).

6. It is a foundation cornerstone, reaching under the whole building to the four corners (1Co 3:11).

IV. The perfection of the building. In whom all the building fitly framed together.

1. All the building–The universal Church of Christ (Act 4:12).

2. Fitly framed–Is of a spiritual nature (Col 2:19).

3. It consists of various parts as a building does (Rom 12:4-5).

4. Fitly or closely joined to Christ by living faith (Gal 2:20).

5. Banded to each other by Christian love (1Jn 4:7).

6. These are all set in the Church in exact symmetry and proportion (1Co 12:12-31).

Groweth into a holy temple in the Lord.

1. It grows by the accession of elect souls, newly called by Divine grace (Act 2:47).

2. It is not yet openly and visibly completed, but it will be in the calling of the Jews and the fulness of the Gentiles (Rom 11:25-26).

Holy temple; alluding to the temple at Jerusalem.

1. Whose stones were prepared before they were brought into the building.

2. Whose magnificence and beauty were very great.

3. A place of holy worship (2Co 6:16).

In the Lord.

1. There is no salvation, blessing, or holiness but in the Lord (Col 3:11).

V. The design of this temple. In whom ye are builded together. Then it appears from what has been said, that God is the builder, Christ the foundation, and believers are the materials of this temple.

1. The door of entrance is faith in Christ (Heb 11:6).

2. Ministers of the gospel are pillars (Gal 2:9).

3. The ordinances are its windows (Exo 20:24).

4. Its provisions are large and entertaining (Psa 132:15).

It denotes–

(1) Agreement.

(2) Combination.

(3) Strength.

(4) Perpetuity.

For a habitation of God through the Spirit.

1. God dwells in the Church in the person of Christ (2Co 6:16).

2. The Church dwells in God by her union to Christ (1Jn 4:13).

3. It is a spiritual dwelling that is here intended, both of God in us, and of us in God (Rom 8:9-10). (T. B. Baker.)

The true foundation

When the immense stone piers of the East River bridge were begun, three or four years ago, the builders did not attempt to manufacture a foundation. They simply dug down through the mud and sand, and found the solid bedrock which the Almighty Creator had laid there thousands of years ago. It is a wretched mistake to suppose that you need to construct a foundation. Other foundation can no man lay than that is laid, which is Jesus Christ. Your own merits, however, cemented by good resolutions, will no more answer for a solid base than would a cart-load of bricks as the substratum of yonder stupendous bridge. God has provided for you a cornerstone already. (T. L. Cuyler, D. D.)

Jesus our Rock

For a whole week, riot only bishop but all the priests and friars of the city (Exeter) visited Bennet night and day. But they tried in vain to prove to him that the Roman Church was the true one. God has given me grace to be of a better Church, he said. Do you know that ours is built upon St. Peter? The Church that is built upon a man, he replied, is the devils Church, and not Gods. At the place of execution he exhorted with such unction, that the sheriffs clerk exclaimed, Truly this is a servant of God! Two persons, going up to the martyr, exclaimed in a threatening voice, Say, Precor sanctam Mariam et omnes sanctos Dei. I know no other advocate but Jesus Christ, replied Bennet. (J. H. M. DAubigne, D. D.)

A new and physical metaphor

In these verses there is a sudden change from a political to a physical metaphor, possibly suggested by the word household. The metaphor itself, of the Church as a building of God–frequently used in the New Testament reaches its full perfection in this passage.

1. It starts, of course, from the words of our Lord (Mat 16:18), On this rock I will build My Church; but in the use of it sometimes the prominent idea is of the growth by addition of individual stones, sometimes of the complex unity of the building as a whole.

2. The former idea naturally occurs first, connecting itself, indeed, with the still more personal application of the metaphor to the edification of the individual to be a temple of God (found, for example, in 1Th 5:11; 1Co 8:1; 1Co 10:23; 1Co 14:4; 2Co 5:1; 2Co 10:8). Thus in 1Co 3:9, from ye are Gods building, St. Paul passes at once to the building of individual character on the one foundation; in 1Co 14:4-5; 1Co 14:12; 1Co 14:26, the edification of the Church has reference to the effect of prophecy on individual souls; in 1Pe 2:5, the emphasis is still on the building up of living stones upon a living stone (Comp. Act 20:32).

3. In this Epistle the other idea–the idea of unity–is always prominent, though not exclusive of the other (as here and in Eph 4:12-16). But that this conception of unity is less absolute than that conveyed by the metaphor of the body will be seen by noting that it differs from it in three respects first, that it carries with it the notion of a more distinct individuality in each stone; next, that it conveys (as in the grafting in of Rom 11:17) the idea of continual growth by accretion of individual souls drawn to Christ; lastly, that it depicts the Church as having more completely a distinct, though not a separate, existence from Him who dwells in it. (On this last point compare the metaphor of the spouse of Christ in Eph 5:25-33.) Hence it is naturally worked out with greater completeness in an Epistle which has so especially for its object the evolution of the doctrine of the one Holy Catholic Church. (A. Barry, D. D.)

Living temples

My brethren, it becomes of the utmost importance to inquire, Have we a place in this spiritual building? Are we daily striving, as St. Jude exhorts us, to pray in the Holy Ghost, and to build up ourselves on our most holy faith?

I. That we may know what our state is, what our hope towards God, let us, first, ask ourselves, Am I resting on the sure foundation? St. Paul tells us what it is: Other foundation can no man lay than that is laid, which is Jesus Christ.

II. Again: let us ask ourselves, Do we bear always in mind that we are called to be a holy temple in the Lord, an habitation of God through the Spirit?

1. A temple gives us the idea of dedication. Do we look upon ourselves as those who are set apart unto holiness, and ought not to be conformed unto this world, but to be transformed by the renewing of our mind, that we may prove what is that good and acceptable and perfect will of God?

2. A temple also gives us the idea of Gods immediate presence (1Co 3:16; 1Co 6:19). This is a thought full of awe, and full of comfort. God is present in the hearts of them that believe, not as He appeared of old in the Temple at Jerusalem, shining above the mercy seat in a cloud of glory such as mans eye could see (Joh 14:23). And how should we regard our mortal body, if we believed it to be the temple of the Spirit of God?

3. A temple gives us the idea of continual service.

4. That the work of grace ought to be advancing in us. For what says St. Paul? Growing unto an holy temple in the Lord. (E. Blencowe, M. A.)

The Christian temple

Temples have always excited feelings of the deepest interest in the human race. They generally contain within themselves, and in the materials with which they are constructed, much that is beautiful and grand. They form a kind of middle step between earth and heaven, where faith and sense meet and unite to indulge in contemplations suited to their varied powers and capacities. The Greeks and the Romans were perhaps the most superstitious people in the world, they covered their land with the most bewitching forms of their idolatry; their temples were of the most costly and splendid description. Among all the temples of antiquity, none were equal to the temple at Ephesus dedicated to Diana. It was the boast of ancient Greece, and one of the wonders of the world. Upwards of two hundred years elapsed during its construction, many sovereigns assisted in its progress with no small portion of their revenues. And it was considered peculiarly sacred in consequence of the figure of Diana which it possessed; and which popular report ascribed to Jupiter as his donation. To check the enthusiasm, and in some degree to extinguish the admiration which, notwithstanding the power of Christianity, still lingered in the minds of some members of the Ephesian Church, it is supposed that the apostle used the words of our text in his Epistle to that Church. He there places in contrast to the temple of Diana another fabric in every respect infinitely superior–the Church of God: while the former temple was built upon wooden piles driven into the earth, the latter rests upon the writings of the apostles and prophets; while the materials of the former were all earthly, the materials of the latter are, by the grace of God in the regeneration of the human mind, spiritual and Divine; while the former was devoted to the rites of idolatry and superstition, the latter is sacred to the service of the true and living God; while the former could only boast of the image of its goddess, the latter has the presence, the indwelling presence of its own Maker–the Creator of the world. Other persons, however, imagine that the allusion here made is not to the temple of Diana, but to that more sacred fabric erected by Solomon upon Mount Zion. This was heavenly in its design, gorgeous in its material; it was the residence of Jehovah, and the type of the Christian Church. The Church, then, in this passage is set forth under the figure of a temple; we shall consider–

I. Its foundation. Prophets and apostles are here associated, Their theme was the same. The prophets predicted the Messiah who was to come, and the apostle recorded the history of the Messiah who had come; the one foretold the redemption to be accomplished, the other wrote of redemption finished and complete. And thus together they form a magnificent communication made from the invisible to the visible world; they resemble together the cherubim upon the ark of the covenant, turning their faces towards each other, and both together towards the mercy seat.

II. The superstructure of this temple. It often happens in the history of human affairs and transactions that men lay the foundation without being able to raise the superstructure; not so, however, with God. The building will rise and it will be equal to the basis.

1. We shall consider the nature of the material of which the superstructure is to be composed. The Apostle Peter has a very beautiful description of it in the second chapter of his first Epistle, at the fourth and fifth verses, To whom coming as unto a living stone, disallowed indeed of men, but chosen of God and precious. Living stone. The superstructure resembling the foundation, the foundation equal to the superstructure.

2. We will notice the symmetry of the building: fitly framed together; not a heap of misshapen ruins huddled together into a mass of inextricable confusion; not a clumsy fabric raised by joiners and masons without skill; everything is arrayed in beautiful order, all the parts dove-tailed into each other, everything is fitly framed in its proper place, and rightly connected.

III. I come now, in the third place, to the design of the building. It was to be an habitation of God through the Spirit. Now let us consider the presence of God in the Church–in this building. It is an invisible presence, there is no sound of thunder like that which indicated His dwelling upon Sinai; no cloud of glory like that which indicated His presence with Israel is here; He is spiritual. He is a Spirit and must have a spiritual house. But it is a real presence, and here is the real presence in the Church. (J. A. James.)

Truth–a strong foundation

You will observe that the historical order–which is the order of time–is inverted, and the apostles are placed before the prophets. And for this reason: because, in the sentence, we are descending the foundation. The apostles are laid on the prophets, and the prophets are laid on Christ. This is the way that our faith touches God. The Bible rests on God–we rest on the Bible: so we reach God. It will not be out of place if I take occasion to say here to you what I often say to those whom I have under instruction–what are the four great proofs of inspiration?

1. The presumptive proof, of which I have been speaking–that we should expect that, when God has made such a creature as man, He would give to that creature some revelation of Himself.

2. The internal evidence. The authorship of the books of the Bible spreads over a period of nearly sixteen hundred years. There is one pervading current of thought. How could that agreement be, unless it had been dictated by some one Master-mind? And what could that Master-mind be, but God?

3. The external evidence. This book–from beginning to end–is full of prophecy. Could any human mind, unassisted, have done that? Could any but God do that? Then God wrote the Bible.

4. The experimental evidence. The book exactly fits the heart. I feel it when I read it; whoever made my heart made that book. The two must have one origin, and that origin must have been God. Thus, then, I arrive at the firm conviction that the apostles and prophets are a sure foundation on which to build our creed and our salvation, being themselves built on the chief cornerstone. We get, then, at the foundation of truth, truth in its two-fold strength–prophetic truth, apostolic truth; prophetic truth representing the Old Testament,–apostolic truth representing the blew Testament–and both on Christ. What is prophetic truth? Taken in its broad outline, it is this: the affairs, the destinies of this world all under the one watchful eye, and the one superintending hand, of Almighty God. To Him, all time is one unbroken now. And apostolic truth is this. This world has been the scene of a great mission. Christ, the Son of God, has been here, and He hath been careful to extend and perpetuate the knowledge of His mission, and all its benefits by missionaries, whom He hath sent to all the world. (J. Vaughan, M. A.)

Thy spiritual building

1. Faith makes us lean on Christ, as a building on a foundation. Our faith must not be a swimming conceit, but an assurance, making us stay on our God.

2. The Church is built on Christ. The firmness of the house is according to the sureness of the foundation. How impregnable, then, is the Church! (Mat 16:19; Psa 125:1).

(1) The standing of Christians is sure.

(2) How insecure is the condition of wicked men.

3. The gospel builds us on no other foundation than that which was laid by the prophets from the beginning. The first preaching differs from the last not in substance but degree; we believe through our Lord Jesus Christ to be saved, even as they. There never was but one way of salvation. The sun rising, and at noon, differ not in substance. Christ is the kernel of both Testaments; blossom and ripe fruit.

4. Whatever is to be believed, must have prophetic and apostolic authority.

(1) Be not deluded with traditions.

(2) Stand not too much on the authority of men.

(3) Praise God for the fulness of Scripture.

5. We must rely on Christ for a sure foundation to uphold us. As one would cling by a rock, so must we by Christ. Peter and others are builders: Christ alone is the foundation. Let there be no mistake as to this. (Paul Bayne.)

The foundation of the apostles and prophets

In spite of much ancient and valuable authority, it seems impossible to take the prophets of this verse to be the prophets of the Old Testament. The order of the two words and the comparison of Eph 3:5; Eph 4:11 appear to be decisive–to say nothing of the emphasis on the present, in contrast with the past, which runs through the whole chapter. But it is more difficult to determine in what sense the foundation of the apostles and prophets is used. Of the three possible senses, that

(1) which makes it equivalent to the foundation on which apostles and prophets are built, viz., Jesus Christ Himself, may be dismissed as taking away any special force from the passage, and as unsuitable to the next clause. The second

(2), the foundation laid by apostles and prophets–still, of course, Jesus Christ Himself–is rather forced, and equally fails to accord with the next clause, in which our Lord is not the foundation, but the cornerstone. The most natural interpretation

(3), followed by most ancient authorities, which makes the apostles and prophets to be themselves the foundation, has been put aside by modern commentators in the true feeling that ultimately there is but one foundation (1Co 3:11), and in a consequent reluctance to apply that name to any but Him. But it is clear that in this passage St. Paul deliberately varies the metaphor in relation to our Lord, making Him not the foundation, or both foundation and cornerstone, but simply the cornerstone, binding together, according to Chrysostoms instructive remark, both the walls and the foundations. Hence the word foundation seems to be applied in a true, although secondary sense, to the apostles and prophets; just as in the celebrated passage (Mat 16:18) our Lord must be held at any rate to connect St. Peter with the foundation on which the Church is built; and as in Rev 21:14, the foundations bear the names of the twelve apostles of the Lamb. It is true that in this last passage we have the plural instead of the singular, and that the passage itself, is not, as this is, a dogmatic passage. But these considerations are insufficient to destroy the analogy. The genius, therefore, of this passage itself, supported by the other cognate passages, leads us to what may be granted to be an unexpected but a perfectly intelligible expression. The apostles and prophets are the foundation; yet, of course, only as setting forth in word and grace Him, who is the cornerstone. (A. Barry, D. D.)

Christ the cornerstone

The metaphor is drawn, of course, from Psa 118:22 (applied by our Lord to Himself in Mat 21:42; Mar 12:10; Luk 20:17; and by St. Peter to Him in Act 4:11), or from Isa 28:16 (quoted with the other passage in 1Pe 2:6-7); in which last it may be noted that both the metaphors are united, and the tried cornerstone is also the sure foundation. In itself it does not convey so obvious an idea of uniqueness and importance as that suggested by the keystone of an arch, or the apex stone of a pyramid; but it appears to mean a massive cornerstone, in which the two lines of the wall at their foundation meet, by which they were bonded together, and on the perfect squareness of which the true direction of the whole walls depended, since the slightest imperfection in the cornerstone would be indefinitely multiplied along the course of the walls. The doctrine which, if taken alone, it would convey, is simply the acceptance of our Lords perfect teaching and life, as the one determining influence both of the teaching and institutions, which are the basis of the Church, and of the superstructure in the actual life of the members of the Church itself. By such acceptance both assume symmetry and stand four-square to all the winds that blow. (See Rev 21:16.) That this is not the whole truth seems to be implied by the variation from the metaphor in the next verse. (A. Barry, D. D.)

Jesus Christ Himself

I. With Jesus Christ Himself we begin by saying, first, that Jesus Himself is the essence of His own work, and, therefore, how readily we ought to trust Him. Jesus Himself is the soul of His own salvation. How does the apostle describe it? He loved me, and gave Himself for me. Because of this, the Lord Jesus Christ Himself is the object of our faith. Look unto Me, Come unto Me. How very simple, easy, natural, ought faith to be henceforth!

II. Jesus Christ Himself is the substance of the gospel, and therefore how closely should we study Him. While He was hero He taught His disciples, and the object of His teaching was that they might know Himself, and through Him might know the Father. Whatever else they may be ignorant of, it is essential to disciples that they know their Lord. His nature, character, mind, spirit, object, power, we must know–in a word, we must know Jesus Himself.

1. This, beloved, is the work of the Holy Spirit. He shall glorify Me: for He shall receive of Mine, and shall show it unto you. The Holy Ghost reveals Christ to us and in us.

2. Because Jesus is the sum of the gospel, He must be our constant theme. Put out the sun, and light is gone, life is gone, all is gone. The more of Christ in our testimony, the more of light and life and power to save.

III. Jesus Christ Himself is the object of our love, and how dear He should be. The love of a truth is all very well, but the love of a person has far more power in it. We have heard of men dying for an idea, but it is infinitely more easy to awaken enthusiasm for a person. When an idea becomes embodied in a man, it has a force which, in its abstract form, it never wielded. Jesus Christ is loved by us as the embodiment of everything that is lovely, and true, and pure, and of good report. He Himself is incarnate perfection, inspired by love. We love His offices, we love the types which describe Him, we love the ordinances by which He is set forth, but we love Himself best of all.

1. Because we love Him, we love His people, and through Him we enter into union with them. We are at one with every man who is at one with Christ. So warm is the fire of our love to Jesus that all His friends may sit at it, and welcome. Our circle of affection comprehends all who in any shape or way have truly to do with Jesus Himself.

2. Because we love Himself we delight to render service to Him. Whatever service we do for His Church, and for His truth, we do for His sake; even if we can only render it to the least of His brethren we do it unto Him.

IV. Jesus Christ Himself is the source of all our joy. How ought we to rejoice, when we have such a springing well of blessedness. What a joy to think that Jesus is risen–risen to die no more: the joy of resurrection is superlative.

V. Jesus Christ Himself is the model of our life, and therefore how blessed it is to be like Him. As to our rule for life, we are like the disciples on the Mount of Transfiguration when Moses and Elias had vanished, for we see no man save Jesus only. Every virtue found in other men we find in Him in greater perfection; we admire the grace of God in them, but Jesus Himself is our pattern. It was once said of Henry VIII, by a severe critic, that if the characteristics of all the tyrants that had ever lived had been forgotten, they might all have been seen to the life in that one king: we may more truly say of Jesus, if all graces, and virtues, and sweetnesses which have ever been seen in good men could all be forgotten, you might find them all in Him: for in Him dwells all that is good and great. We, therefore, desire to copy His character and put our feet into His footprints.

VI. Lastly, He is the Lord of our soul. How sweet it will be to be with Him. We find today that His beloved company makes everything move pleasantly, whether we run in the way of His commands, or traverse the valley of the shadow of death. A poor girl, lying in the hospital, was told by the doctor or the nurse that she could only live another hour. She waited patiently, and when there remained only one quarter of an hour more, she exclaimed: One more quarter of an hour, and then. She could not say what, and neither can I; only Jesus Himself hath said, Father, I will that they also, whom Thou hast given Me, be with Me where I am, that they may behold My glory. And as He has prayed, so it shall be, and so let it be. Amen and Amen. (C. H. Spurgeon.)

Jesus Christ Himself the proof of the gospel

The religion of our Lord Jesus Christ contains in it nothing so wonderful as Himself. It is a mass of marvels, but He is the miracle of it; the wonder of wonders is The Wonderful Himself. If proof be asked of the truth which He proclaimed, we point men to Jesus Christ Himself. His character is unique. We defy unbelievers to imagine another like Him. He is God and yet man, and we challenge them to compose a narrative in which the two apparently incongruous characters shall be so harmoniously blended–in which the human and Divine shall be so marvellously apparent, without the one overshading the other. They question the authenticity of the four Gospels; will they try and write a fifth? Will they even attempt to add a few incidents to the life which shall be worthy of the sacred biography, and congruous with those facts which are already described? If it be all a forgery, will they be so good as to show us how it is done? Will they find a novelist who will write another biography of a man of any century they choose, of any nationality, or of any degree of experience, or any rank or station, and let us see if they can describe in that imaginary life a devotion, a self-sacrifice, a truthfulness, a completeness of character at all comparable to that of Jesus Christ Himself? Can they invent another perfect character even if the Divine element be left out? They must of necessity fail, for there is none like unto Jesus Himself. (C. H. Spurgeon.)

Jesus Christ Himself the marrow and essence of the gospel

When the Apostle Paul meant that the gospel was preached he said, Christ is preached, for the gospel is Christ Himself. If you want to know what Jesus taught, know Himself. He is the incarnation of that truth which by Him and in Him is revealed to the sons of men. Did He not Himself say, I am the Way, the Truth, and the Life? You have not to take down innumerable tomes, nor to pore over mysterious sentences of double meaning in order to know what our great Teacher has revealed, you have but to turn and gaze upon His countenance, behold His actions, and note His spirit, and you know His teaching. He lived what He taught. If we wish to know Him, we may hear His gentle voice saying, Come and see. Study His wounds, and you understand His innermost philosophy. (C. H. Spurgeon.)

Home symbols

Did you ever think how every part of your house can remind you of the great truths which Jesus Christ taught about Himself? The cornerstone says, Christ is the cornerstone; the door, I am the door; the burning candle, I am the Light of the world; the corridor, I am the Way. Look out of the window, and the sight of the starry sky bids you turn your eyes to the bright and morning Star. The rising sun speaks to you of the rising of the Sun of Righteousness with healing on His wings. The loaf on your table whispers of the Bread of Life, and the water that quenches your thirst, I am the Living Water, I am the Water of Life. When you lie down you think of Him that had not where to lay His head, and when you get up, you rejoice that He is the Resurrection and the Life. (Sunday Teachers Treasury.)

Growth in holiness

When I was at Mr. Spurgeons house he showed me the photographs of his two sons, who were twins, and whose photographs had been taken every year since they were twelve months old until they were seventeen years old. For the first two years they did not seem to have grown much, but when we compared the first with those of the age of seventeen they seemed to have grown amazingly. So it is with the children of God–they grow in grace. (D. L. Moody.)

Growth and permanence

What is the use of thee, thou gnarled sapling? said a young larch tree to a young oak. I grow three feet in a year, thou scarcely as many inches; I am straight and taper as a reed, thou straggling and twisted as a loosened withe. And thy duration, answered the oak, is some third part of mans life, and I am appointed to flourish for a thousand years. Thou art felled and sawed into palings, where thou rottest and art burnt after a single summer; of me are fashioned battle-ships, and I carry mariners and heroes into unknown seas. The richer a nature, the harder and slower its development. (T. Carlyle.)

Necessity of holiness

There is no heaven for us, without fitness for heaven. As the official at the Bank of England said to me about some sovereigns I wished to change into notes, If we take them in here they must be tested. (B)

The spiritual temple

I. The foundation.

1. Prophets–the Old Testament. Apostles–the New Testament. Jesus Christ–the Divine Being in whom both dispensations are united.

2. This foundation is stable, sure.

3. It gives dignity to the building.

4. It is the only foundation.

II. The superstructure.

1. It will be a united building.

2. It is a progressive building.

3. It is a sanctified building.

III. The materials.

1. Believers in every age and clime.

2. Notice the stones in their natural state.

3. They are derived from different sources.

4. They are in different stages of preparation.

5. They must all be fashioned after the manner of the chief cornerstone.

6. Here is a text by which you may each know whether or not you are in the building.

7. These stones are bought with a price. (A. F. Barfield.)

Christ a builder

Christ builds on through all the ages. For the present, there has to be much destructive as well as constructive work done. Many a wretched hovel, the abode of sorrow and want, many a den of infamy, many a palace of pride, many a temple of idols, will have to be pulled down yet, and mens eyes will be blinded by the dust, and their hearts will ache as they look at the ruins. Be it so. The finished structure will obliterate the remembrance of poor buildings that cumbered its site. This Emperor of ours may indeed say, that He found the city of brick and made it marble. (A. Maclaren, D. D.)

The temple of the faithful

1. There is a special wisdom required in those who are to dispense the doctrine of faith; they must proceed by line and order. We do not entrust a piece of work of any importance but to those who are masters of their craft. Much more does the spiritual building require workmen who labour as they need not be ashamed (2Ti 2:15). And this teaches people how they should submit themselves to be framed and squared according as the ministry requires. Before a rough stone can be conveniently laid, it must be hewed by the mason, polished, and planed, and so brought to the rest of the building. So it is with you: you must be smoothed and planed before you can come to lie in this building. If ye be Gods building, ye must be squared to His model.

2. The faithful have a close union with Christ and one another. As in a house the building, all of it, must be fitted to the foundation, and every part of it suit one with another, so in this building, which we are, there must be a straight coupling with the foundation, and correspondence one with another. In the material temple (the type of the spiritual) the walls or rows of stone that were in it were so squared that one piece did not bulge out above the other, but being laid together a man would have thought them one entire stone. So all the other things were so contrived, that window answered to window, door to door, chamber to chamber; there was a pleasant proportionableness in everything. In like manner must the multitude of believers be all laid on one foundation, and all of them so even that they seem as one living stone, and every one answering most commodiously to another. And thus it is with the faithful in their union with Christ and with one another. Love makes the saints each seek the good of the other, and be serviceable each to other.

3. True believers grow up from day to day. Even as it is in great buildings, which are not at once begun and perfected, So do the stones of the spiritual temple go on growing till they come to perfection. Where we cease to grow, there we decline; he that wins not, loses. Leave off endeavour to be better, and you will soon cease to be good.

4. Believers are a temple for Gods habitation.

(1) A great dignity.

(2) Defile not the temple of God. To do so is sacrilege.

(3) Avoid all profanation of it.

5. Believers must be sanctified throughout.

6. Believers grow by the power of Christ. The Church still goes forward, in spite of heresies, persecutions, all scandals of life, all the gates of hell, because God is its builder.

(1) Let us look to Him for spiritual edification.

(2) It should comfort us to know that in due time we shall be finished.

God will make up all the breaches and ruins of our sinful nature, and build us up a glorious temple for Himself, wherein He will dwell forever. (Paul Bayne.)

The building

1. Observe the term groweth, intimating that the Church is ever enlarging her borders and adding to her members, either by the admission of the children of her members to the waters of baptism, or by the conversion of the heathen, and leading them to the same. And so it will continue, growing and increasing, until the consummation of all things: and God shall have accomplished the number of His elect.

2. Observe the expression, fitly framed together, showing the order and subordination of the different members. Not a confused mass of building materials, without shape and order; but set in their several stations, by the great Master of the universe.

3. Observe how the whole glory of this is ascribed not to man, but to our Lord Jesus Christ. In Him the building is framed; in Him it groweth and increaseth; the power to do so coming from Him. (A. P. Perceval, B. C. L.)

The growth of the new kingdom

The growth of the body, on Christs part, is spontaneous, and on mans, consentaneous. In whom all the building fitly framed together, groweth unto a holy temple in the Lord. It grows from Christ, but it grows in unity with our consenting affections. Christ never violates human freedom, but works in it, with it, and by it. What wilt thou that I should do unto thee? Ask, and ye shall receive. According to your faith be it unto you. He would open and develop in us much more of His purity and truth, goodness and beauty; but He waits for our desire, and by processes of wondrous wisdom and gentleness He seeks to beget in us that desire. If the spirit of the flesh in us be ardent, or the spiritual affections be lukewarm, the growth of the new nature will be retarded, or suspended. If it be necessary to receive Christ, in order to salvation, it is equally necessary to walk in Him, in a spirit of watchfulness and prayer, in order to growth. Inasmuch as all the building is growing in the Lord, and according to His order, it will, in the end, not only be a glorious temple of humanity, but marvellously adapted for the indwelling and manifestation of God. I will dwell in them, and I will be their God, and they shall be My people. I will fill them, and they shall represent My fulness. The whole building, the redeemed of every generation, growing more and more into unity with each other, and with Christ, and through Him with all the hidden powers of the Godhead, is a work which is every way worthy of all Almighty Father. To what glory, to what beauty, will the kingdom grow? to what wisdom will its members attain? what will be their powers? what their fellowship? what their individual freedom of action? what their service and end, as one empire in the Son, and in the Father? At present there is much in human souls, much in the constitution of nature, and very much in the strife of the great spirit world, to hinder the full development of Gods purpose in Christ. But all hindrances have their appointed limit. In due time, they will all be overmastered or removed; and God and the redeemed race will come into perfect relationship. (John Pulsford.)

The growth of the structure

The structure is in process of growth. It is not finished–the copestone has not been put upon it. The scaffolding occasionally disfigures it; yet even in its immature state, and with so much that is undeveloped, one may admire its beauty of outline, and its graceful form and proportions. Vast augmentations may be certainly anticipated; but its increase does not mutilate its adaptations, for it grows as being fitly framed together. A structure not firm and compact is in the greater danger of falling the higher it is carried; and if it topple on our heads, what matter is it whether we are crushed by a Corinthian or a Doric ruin? But this fabric, with walls of more than Cyclopean or Pelasgian strength and vastness, secures its own continuous and illimitable elevation. Provision is thus made for its increase, and without breach or delapidation it rises in height. (J. Eadie, D. D.)

Christian unity

All the redeemed are one body–many members, but still one great incorporation. Ye are builded together for an habitation of God, through the Spirit. The materials of a house form no place of abode, while they lie scattered and separated. In the ancient tabernacle, the glory of the Lord did not appear till it was compacted and set up. The Divine presence rested not upon the stones and timber of the Temple till they were framed into the edifice. We may hence infer, that if we would enjoy the promised blessing, we should avoid strifes and divisions, and follow after peace, and the things whereby one may edify the other. (Anonymous.)

The tabernacle of the Most High

I. The Church is a building. Not a heap of stones shot together, but a building. Of old her Architect devised her. Methinks I see Him, as I look back into old eternity, making the first outline of His Church. Here, saith He, in His eternal wisdom, shall be the cornerstone, and there shall be the pinnacle. I see Him ordaining her length, and her breadth, appointing her gates and her doors with matchless skill, devising every part of her, and leaving no single portion of the structure unmapped. I see Him, that mighty Architect, also choosing to Himself every stone of the building, ordaining its size and its shape; settling upon His mighty plan the position each stone shall occupy, whether it shall glitter in front, or be hidden in the back, or buried in the very centre of the wall. I see Him marking not merely the bare outline, but all the fillings up; all being ordained, decreed, and settled, in the eternal covenant, which was the Divine plan of the mighty Architect upon which the Church is to be built. Looking on, I see the Architect choosing a cornerstone. He looks to heaven, and there are the angels, those glittering stones–He looks at each one of them from Gabriel down; but, saith He, None of you will suffice. I must have a cornerstone that will support all the weight of the building, for on that stone every other one must lean. O Gabriel, thou wilt not suffice I Raphael, thou must lay by; I cannot build with thee. Yet was it necessary that a stone should be found, and one too that should be taken out of the same quarry as the rest. Where was he to be discovered? Was there a man who would suffice to be the cornerstone of this mighty building? Ah, no! neither apostles, prophets, nor teachers would. Put them all together, and they would be as a foundation of quicksand, and the house would totter to its fall. Mark how the Divine mind solved the difficulty–God shall become man, very man, and so He shall be of the same substance as the other stones of the temple; yet shall He be God, and therefore strong enough to bear all the weight of this mighty structure, the top whereof shall reach to heaven. I see that foundation stone laid. Is there singing at the laying of it? No. There is weeping there. The angels gathered round at the laying of this first stone; and look, ye men, and wonder, the angels weep; the harps of heaven are clothed in sackcloth, and no song is heard. They sang together and shouted for joy when the world was made; why shout they not now? Look ye here, and see the reason. That stone is imbedded in blood. The first is laid; where are the rest? Shall we go and dig into the sides of Lebanon? Shall we find these precious stones in the marble quarries of kings? No. Whither are ye flying, ye labourers of God? We go to dig in the quarries of Sodom and Gomorrah, in the depths of sinful Jerusalem, and in the midst of erring Samaria. I see them clear away the rubbish. I mark them as they dig deep into the earth, and at last they come to these stones. But how rough, how hard, how unhewn. Yes, but these are the stones ordained of old in the decree, and these must be the stones, and none other. There must be a change effected. These must be brought in, and shaped and cut and polished, and put into their places. I see the workmen at their labour. The great saw of the law cuts through the stone, and then comes the polishing chisel of the gospel. I see the stones lying in their places, and the Church is rising. The ministers, like wise master builders, are there running along the wall, putting each spiritual stone in its place; each stone is leaning on that massive cornerstone, and every stone depending on the blood, and finding its security and its strength in Jesus Christ, the cornerstone, elect, and precious. Now open wide your eyes, and see what a glorious building this is–the Church of God. Men talk of the splendour of their architecture–this is architecture indeed; neither after Grecian nor Gothic models, but after the model of the sanctuary which Moses saw in the holy mountain. Do you see it? Was there ever a structure so comely as this–instinct with life in every part? There is no house like a heart for one to repose in. There a man may find peace in his fellow man; but here is the house where God delighteth to dwell–built of living hearts, all beating with holy love–built of redeemed souls, chosen of the Father, bought with the blood of Christ. The top of it is in heaven. Part of them are above the clouds. Many of the living stones are now in the pinnacle of paradise. We are here below. The building rises, the sacred masonry is heaving, and, as the cornerstone rises, so all of us must rise, until at last the entire structure, from its foundation to its pinnacle, shall be heaved up to heaven, and there shall it stand forever–the new Jerusalem, the temple of the majesty of God.

1. The Divine Architect makes no mistakes. When our eyes shall have been enlightened, and our hearts instructed, each part of the building will command our admiration. The top stone is not the foundation, nor does the foundation stand at the top. Every stone is of the right shape; the whole material is as it should be, and the structure is adapted for the great end, the glory of God, the temple of the Most High.

2. Another thing may be noticed–her impregnable strength. This habitation of God, this house not made with hands, but of Gods building, has often been attacked, but never taken. What multitudes of enemies have battered against her old ramparts! but they have battered in vain.

3. And we may add, it is glorious for beauty. There was never structure like this. One might feast his eyes upon it from dawn to eve, and then begin again. Jesus Himself takes delight in it. God joys over it with singing (Zep 3:17).

II. But the true glory of the Church of God consists in the fact that she is not only a building, but that she is a habitation. There may be great beauty in an uninhabited structure, but there is always a melancholy thought connected with it. Who loves to see desolate palaces? Who desireth that the land should cast out her sons, and that her houses should fail of tenants? But there is joy in a house lit up and furnished, where there is the sound of men. Beloved, the Church of God hath this for her peculiar glory, that she is a tenanted house, that she is a habitation of God through the Spirit. How many Churches there are that are houses, yet not habitations! I might picture to you a professed Church of God; it is built according to square and compass, but its model has been formed in some ancient creed, and not in the Word of God. There are too many churches that are nothing but a mass of dull, dead formality; there is no life of God there. A house is a place where a man solaces and comforts himself. Our home is the place of our solace, our comfort, and our rest. Now, God calls the Church His habitation–His home. Oh, how beautiful is the picture of the Church as Gods house, the place in which He takes His solace! For the Lord hath chosen Zion; He hath desired it for His habitation. This is my rest forever: here will I dwell; for I have desired it.

2. Furthermore, a mans home is the place where he shows his inner self. There are sweet revelations which God makes in His Church, which He never makes anywhere else.

3. A mans home is the centre of all he does. Yonder is a large farm. Well, there are outhouses, and hay ricks, and barns, and the like; but just in the middle of these there is the house, the centre of all husbandry. No matter how much wheat there may be, it is to the house the produce goes. It is for the maintenance of the household that the husband carries on his husbandry. Now, Gods Church is Gods centre. Why doth God clothe the hills with plenty? For the feeding of His people. Why is providence revolving? Why those wars and tempests, and then again this stillness and calm? It is for His Church. Not an angel divides the ether who hath not a mission for the Church. It may be indirectly, but nevertheless truly so. All things must minister and work together for good for the chosen Church of God, which is His house–His daily habitation.

4. We love our homes, and we must and will defend them. Ay, and now lift up your thoughts–the Church is Gods home; will He not defend it?

III. The Church is, by and by, to be Gods glorious temple. It doth not yet appear what she shall be. (C. H. Spurgeon.)

Believers Gods habitation

1. Believers have the Lord to dwell with them.

(1) Grieve not, but please this guest.

(2) See the blessedness of all the faithful.

2. By being built on Christ, we come to be a dwelling for God.

3. The Spirit of sanctification makes us a fit habitation for God. (Paul Bayne.)

The spiritual building

I. The materials.

1. Their nature.

2. Their diversity.

3. Their number.

4. Their circumstances.

5. Their value.

II. The basis and plan.

1. The foundation is Christ.

2. The chief cornerstone is Christ.

3. The whole building is constructed by Christ.

4. The excellencies of Christ will be the beauty of the building.

III. The instruments and agency by which this building is constructed and carried on. The Holy Spirit.

1. The vastness of the work requires a universal presence.

2. The difficulty of the work demands infinite resources.

3. The time needed to carry on the work requires a perpetual agency.

IV. The design to be accomplished in this work. For an habitation of God. (Isaiah Birt.)

Believers are temples

If there be anything common to us by nature, it is the members of our corporeal frame; yet the apostle taught that these, guided by the Spirit as its instruments, and obeying a holy will, become transfigured; so that, in his language, the body becomes a temple of the Holy Ghost, and the meanest faculties, the lowest appetites, the humblest organs, are ennobled by the Spirit mind which guides them. Thus he bids the Romans yield themselves unto God as those that are alive from the dead, and their members as instruments of righteousness unto God. (F. W. Robertson, M. A.)

Inhabited by the Holy Spirit

I am sitting, on a summers day, in the shadow of a great New England elm. Its long branches hang motionless; there is not breeze enough to move them. All at once there comes a faint murmur; around my head the leaves are moved by a gentle current of air; then the branches begin to sway to and fro, the leaves are all in motion, and a soft, rushing sound fills my ear. So with every one that is born of the Spirit. I am in a state of spiritual lethargy, and scarcely know how to think any good thought. I am heart empty, and there comes, I know not where or whence, a sound of the Divine presence. I am inwardly moved with new comfort and hope; the day seems to dawn in my heart, sunshine comes around my path, and I am able to go to my duties with patience. I am walking in the Spirit, I am helped by the help of God, and comforted with the comfort of God. And yet this is all in accordance with law. There is no violation of law when the breezes come, stirring the tops of the trees; and there is no violation of law when God moves in the depths of our souls, and rouses us to the love and desire of holiness. (James Freeman Clarke.)

The rival builders

The story of Rowland Hill preaching against the first Surrey Theatre is very characteristic. The building of Surrey Chapel was going on simultaneously with that of the theatre. In his sermon he addressed his audience as follows:–You have a race to run now between God and the devil; the children of the last are making all possible haste in building him a temple, where he may receive the donations and worship of the children of vanity and sin! Now is your time, therefore, to bestir yourselves in the cause of righteousness, and never let it be said but what God can outrun the devil! (Clerical Anecdotes.)

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Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 22. In whom ye also are builded] The apostle now applies the metaphor to the purpose for which he produced it, retaining however some of the figurative expressions. As the stones in a temple are all properly placed so as to form a complete house, and be a habitation for the Deity that is worshipped there, so ye are all, both believing Jews and Gentiles, prepared by the doctrine of the prophets and apostles, under the influence of the Spirit of Christ, to become a habitation of God, a Church in which God shall be worthily worshipped, and in which he can continually dwell.

1. MANY suppose that the apostle in the preceding chapter alludes to the splendour of the temple of Diana at Ephesus, which was reputed one of the wonders of the world. But to me this opinion does not seem sufficiently founded. I believe he has the Jewish temple continually in view; for that temple, above all in the universe, could alone be said to be a habitation of God. Both in the tabernacle and temple God dwelt between the cherubim; there was the symbol of his presence, and there was the worship performed which himself had prescribed. After the model of this was the spiritual temple, the Christian Church, constructed; and God was to dwell in the one, as he had dwelt in the other. This simile, drawn from the temple at Jerusalem, was alone worthy of the apostle’s design; to have alluded to the temple of Diana would have disgraced his subject. And as many at Ephesus were Jews, and well acquainted with the temple at Jerusalem, they would both feel and venerate the apostle’s simile, and be led to look for the indwelling of God; that which distinguished the Jewish temple from all others on the face of the earth.

2. The Church of God is very properly said to be a most noble and wonderful work, and truly worthy of GOD himself.

There is nothing, says one, so august as this Church, seeing it

is the temple of GOD. Nothing so worthy of reverence, seeing God dwells in it. Nothing so ancient, since the patriarchs and prophets laboured in

building it. Nothing so solid, since Jesus Christ is the foundation of it. Nothing more closely united and indivisible, since he is the

corner stone. Nothing so lofty, since it reaches as high as heaven, and to the

bosom of God himself. Nothing so regular and well proportioned, since the Holy Spirit

is the architect. Nothing more beautiful, or adorned with greater variety, since it

consists of Jews and Gentiles, of every age, country, sex,

and condition: the mightiest potentates, the most renowned

lawgivers, the most profound philosophers, the most eminent

scholars, besides all those of whom the world was not worthy,

have formed a part of this building. Nothing more spacious, since it is spread over the whole earth,

and takes in all who have washed their robes, and made them

white in the blood of the Lamb. Nothing so inviolable, since it is consecrated to Jehovah. Nothing so Divine, since it is a living building, animated and

inhabited by the Holy Ghost. Nothing so beneficent, seeing it gives shelter to the poor, the

wretched, and distressed, of every nation, and kindred, and

tongue. It is the place in which God does his marvellous works; the theatre of his justice, mercy, goodness, and truth; where he is to be sought, where he is to be found, and in which alone he is to he retained.

As we have one only GOD, and one only Saviour and Mediator between God and man, and one only inspiring Spirit; so there is but one Church, in which this ineffable Jehovah performs his work of salvation. That Church, however scattered and divided throughout the world, is but one building, founded on the Old and New Testaments; having but one sacrifice, the Lord Jesus, the Lamb of God that takes away the sin of the world.

3. Of this glorious Church every Christian soul is an epitome; for as God dwells in the Church at large, so he dwells in every believer in particular: each is a habitation of God through the Spirit. In vain are all pretensions among sects and parties to the privileges of the Church of Christ, if they have not the doctrine and life of Christ. Traditions and legends are not apostolic doctrines, and showy ceremonies are not the life of God in the soul of man.

4. Religion has no need of human ornaments or trappings; it shines by its own light, and is refulgent with its own glory. Where it is not in life and power, men have endeavoured to produce a specious image, dressed and ornamented with their own hands. Into this God never breathed, therefore it can do no good to man, and only imposes on the ignorant and credulous by a vain show of lifeless pomp and splendour. This phantom, called true religion and the Church by its votaries, is in heaven denominated vain superstition; the speechless symbol of departed piety.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

An habitation of God; a temple where God may dwell. Not only the whole collection of believers is called the temple of God, but particular churches and particular saints are so called, because of Gods dwelling in them by his Spirit: see 1Co 3:16,17; 6:19.

Through the Spirit: this may relate either to the words immediately going before,

an habitation of God, and then the meaning is, an habitation or temple in which God dwells by his Spirit; or to the verb

builded, and then they import the building of them into a temple to be the operation of the Spirit, working that faith and love in them whereby they are united to Christ the foundation, and to the several parts of the building.

Fuente: English Annotations on the Holy Bible by Matthew Poole

22. are builded togetherTranslate,”are being builded together.”

throughGreek,“in the Spirit.” God, by His Spirit inbelievers, has them for His habitation (1Co 3:16;1Co 3:17; 1Co 6:19;2Co 6:16).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

In whom you also are builded together,…. As the church universal, so every particular church is a building that is compact together, in and upon Christ, as the church at Ephesus was: God is the builder of it; Christ is the foundation; true believers are the proper materials; the door, or entrance into it, is Christ, and faith in him; the ministers of the Gospel are pillars in it; the ordinances are its windows; its furniture is of various sorts, there are vessels of small, and of great quantity; and its provisions are large and entertaining. A church is a building compact together; it consists of many parts; and these are joined together, by agreement, and are knit and cemented in love; and being thus joined together, they are designed for social worship, and their great concern should be to edify one another. The phrase, “in whom”, may either refer to the holy temple before spoken of, the church universal, of which a particular church is a part; or to Christ, who is the master builder, by whom they are built together, and the foundation on whom they are built, and the cornerstone in whom they meet and are united. And the end of their being thus built together is, for an habitation of God through the Spirit; which may be understood of God the Father, since he is distinguished from Christ, in whom, and from the Holy Spirit, through whom, they are built for this purpose, though not to the exclusion of either of them; for a particular church is an habitation of Father, Son, and Spirit: and it being the habitation of God, shows his great grace and condescension, and the great value and regard he has for it; and this makes it a desirable, delightful, and pleasant habitation to the saints; and hence it is a safe and a quiet one, and they are happy that dwell in it; and hither should souls come for the enjoyment of the divine presence: and whereas it is said to be such through the Spirit; hence it appears, that the Spirit is concerned with the other two persons in the building of it; and that hereby it becomes a spiritual house; and is, through his grace, a fit habitation for the holy God to dwell in; and that God dwells in his churches by his Spirit.

Fuente: John Gill’s Exposition of the Entire Bible

Ye also are builded together ( ). Ye Gentiles also. Present passive indicative (continuous process) of common old verb , to build together with others or out of varied materials as here. Only here in N.T. In 1Pe 2:5 Peter uses for the same process.

For a habitation ( ). Late word (LXX), in N.T. only here and Re 18:2. From , to dwell, as Eph 3:17. Possibly each of us is meant here to be the “habitation of God in the Spirit” and all together growing () “into a holy temple in the Lord,” a noble conception of the brotherhood in Christ.

Fuente: Robertson’s Word Pictures in the New Testament

Are builded together [] . As component parts of the one building. The reference is to individual Christians, not to communities.

Habitation [] . Answering to temple. Only here and Rev 18:2. Indicating a permanent dwelling. See on dwell, Luk 11:26; Act 2:5; Mr 5:3. In marked contrast with sojourners, ver. 19. Through the Spirit [] . Better, as Rev., in. In the fellowship of the indwelling Spirit.

Fuente: Vincent’s Word Studies in the New Testament

1) “In whom ye also” (en ho kai humeis) “In whom also ye, personalizes the Ephesian church, holy temple, household of God, or body assembly of Christ in its identity with Jesus Christ, in character and conduct. The Ephesus church was to consider itself to belong to Jesus Christ, Mat 16:18.

2) “Are builded together” (sunoikodomeisthe) “Are being built together.” The phrase refers to their already existing state or condition of being (passive existence); that they were already the temple of God, the church, (in Ephesus), a position,” state, or condition that should cause them to act with holy dignity and pride, as the church at Corinth was advised, 1Co 3:16-17.

3) “For an habitation of God” (eis katoiketerion tou theou) ‘Into a dwelling place for God.” God dwells in His church always, in the power and presence of His Holy Spirit, where two or three are gathered together for affinity or unity of praise, worship, and service, Mat 18:20; Mat 28:20; Joh 14:16-17,

4) “Through the Spirit” (en pneumati) “in the spirit.” And Jesus Christ abide, dwell in the church, temple, or house of God in the Holy Spirit’s power and presence, according to promise. Read Joh 14:16-17; Joh 16:7-15; 2Co 6:16. It should be a sanctifying thought to every church member that God and Christ through the Spirit are in and with them daily.

Fuente: Garner-Howes Baptist Commentary

22. In whom ye also are builded together, or in whom also Be Ye Builded together. The termination of the Greek verb, συνοικοδομεῖσθε, like that of the Latin, cooedificamini, does not enable us to determine whether it is in the imperative or indicative mood. The context will admit either, but I prefer the latter sense. It is, I think, an exhortation to the Ephesians to grow more and more in the faith of Christ, after having been once founded in it, and thus to form a part of that new temple of God, the building of which through the gospel was then in progress in every part of the world.

Through the Spirit. This is again repeated for two reasons: first, to remind them that all human exertions are of no avail without the operation of the Spirit; and secondly, to point out the superiority of the spiritual building to all Jewish and outward services.

Fuente: Calvin’s Complete Commentary

(22) In whom ye also are builded together for an habitation of God through the Spirit.This verse seems primarily intended simply to emphasise the truth already enunciated (in Eph. 2:20), that the Ephesians themselves are now being made part of the Church of Christ, being built up together in Christ. But it may also illustrate to us the character of the unity of the Church, as, primarily, a direct individual unity with Christeach stone being itself a complete and living stoneand, secondarily and indirectly, an unity with others and with the whole. The Ephesians are said to be, not a part of the habitation of God, but themselves built into Christ for an habitation of GodChrist dwelling in their hearts by faith, and they therefore being filled with all the fulness of God (Eph. 3:17-19). The addition of this clause, therefore, links the teaching of this Epistle with the earlier and more individual forms of teaching, noted on Eph. 2:20.

This verse contains, again, the declaration (as in Eph. 2:18) of the union of Christians with each Person of THE HOLY TRINITY. The soul made one with THE SON becomes a temple for the indwelling of THE FATHER in the gift of THE HOLY SPIRIT. (See Joh. 14:23.)

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

22. Ye Ye Ephesians.

Also As well as other saints and household of God.

Through the Spirit As Jehovah dwelt in the holy of holies of the temple, having been visibly present at the dedication by Solomon.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘In whom you also are built together for a habitation of God through the Spirit.’

Paul’s Gentile readers are therefore also part of that Temple and part of that people, and the presence of God and the indwelling of the Spirit in them is especially stressed. Thus the whole Temple, which is the whole church of true believers in union with Christ, is the dwelling-place of God through the Spirit. God dwells with His people and is active among them (Joh 14:23).

Fuente: Commentary Series on the Bible by Peter Pett

Eph 2:22. In whom ye also are builded together I take the sense of this allegory to be as follows, says Mr. Locke: It is plain from the attestation of the apostles and prophets, that the Gentiles who believe in Christ are thereby made members of his kingdom, united together under him their head into such a well-framed body, wherein each person has his proper place, rank, and function, to which he is fitted, that God will accept and delight in them as his people; and live among them as in a well-framed building dedicated to him, whereof the Gentiles make a part; and without any difference put between them, are framed in equality, and promiscuously with believing Jews, by the Spirit of God, to be one people, among whom he will dwell, and be their God.

Inferences on Eph 2:8; Eph 2:18.St. Paul, in the beginning of this chapter, is speaking of the condition in which the Ephesians were before their conversion from a state of heathenism to the genuine belief of the gospel, and magnifying God’s mercy and the exceeding riches of his grace towards them, from the first to the eighth verse; in which he goes on to make them sensible of their obligations to God, who had thus quickened them that were dead in sins: for by grace are ye saved; that is, “For it is very fit you should know and consider, that it is by the mere grace, or favour, or mercy of God, (as the word signifies) that ye are saved through faith; that ye are put into a method and state of salvation, by means of your receiving in sincerity the gospel of Jesus Christ. It is his own act, his mere mercy, that you have terms of acceptance offered you, upon your believing in Christ. The being saved, I say, in this method, is by the grace or mercy of God; not of yourselves, that is, by no contrivance or appointment of your own;not owing to yourselves; but it is the gift, the free contrivance, and offer of God to you, that ye should be put into this happy state by the gospel:” this is the meaning of the expression,and that not of yourselves; not, (as it may found in our translation) “and that faith, or believing, is not of yourselves, but entirely, the gift of God;” (for the word that, in the Greek, is of the neuter gender, and so cannot easily be supposed to relate to the word faith going before it:) but, “that or this whole matter,this your being saved by faith, this being called into a state of salvation by the gospel, is not of yourselves, but the gift, the favour, the offer of God, previous to all design and thought of your own.” Then follow those words, Eph 2:9. Not of works, lest any man should boast: that is, “And as the proposal of this gracious method of salvation was not owing to yourselves and your contrivance, so neither was such a favour merited at the hands of God by any past perfection, by any good behaviour of your own preceding it: for, as I have told you already, Eph 2:1; Eph 2:5, you were dead in trespasses and sins, when you were called to the knowledge of this merciful dispensation. And this I add, Lest any of you should boast, as if you had deserved at the hands of Almighty God, by your past behaviour, so merciful a dispensation, so gracious a proposal, as is made to you in the gospel.” And then he goes on to assure them farther, that their happy condition is owing entirely to God, who had, without any contrivance or desert of theirs, so ordered affairs by his good providence, that they were now believers in Jesus Christ, and had the offers of salvation upon the terms of the gospel brought home to them.

This therefore is the manifest design of the Apostle in the text;To raise the gratitude of the Ephesians to Almighty God, and to inspire them with all possible regard to him, by putting them in mind, that they were formerly in a helpless and miserable condition,dead in sins, void of the true life of reasonable creatures; that they had no thought of themselves of such salvation as had been offered them by the Christian religion; that they had no merit to engage the Almighty to make them such an offer, and preach to them such a state of reconciliation and salvation; that it was of his grace, or favour, that they were saved from their former evil condition of sin and ignorance, by receiving and believing the gospel; for which they were obliged therefore to magnify the exceeding riches of God’s mercy towards them in Christ, and not to attribute any thing to themselves, who were before this void of every thing that could be pleasing to Almighty God, or influence him to shew them so great and remarkable a kindness. “It is by grace that ye are delivered from your former miserable condition; it is an act of grace that ye are saved through faith, or put into a state of salvation by believing the gospel; and this being saved by this method, and by means of this believing, is not of yourselves, but wholly owing, in respect to the merit of it, and to the first moving causes of it, to the good will of God, whose free offer and gift it is.” Having thus guarded against any erroneous or pernicious sense, in which Christians may be led to understand the passage in question, it may not be improper to consider briefly in what sense it is that Christians can be said to be saved through faith, or by believing in Jesus Christ.

And 1st, We may well be said to be saved through faith, because it is by believing in Christ that we come to know and embrace those terms which are offered by God for our salvation and happiness. He came to save us; and only by closing in with his proposals in full confidence, we can be saved: and this we cannot do without believing in him as the God-man, as the Mediator between God and man, and as our Prophet, Priest, and King, and receiving him as such. This, therefore, being absolutely necessary, we may well find salvation attributed to this, which is the first moving principle of the instrumental kind towards it; and without which we should not go one step forward in that way to salvation, which he came to point out to us. He is the way, and the truth, and the life; and without knowing him, and believing in him, how should we know the way, or the path to that eternal life which he came to unfold to us; who otherwise must have wandered every one after the peculiar imagination and humour of our own hearts?As salvation, therefore, comes in the method proposed by Christ, so may it well be attributed to the believing in him, because that alone can put us into the method, proposed by him, and that is the only means of pardon and acceptance through the Beloved.We are justified by faith alone, that Christ may have all the glory.

[ I am here only speaking of those who are called to be members of the Christian dispensation. Every allowance which is consistent with infinite mercy and justice, will be made for inferior degrees of light: though all must be saved through faith. See the notes on the Epistle to the Romans.]

2nd, Christians are saved through faith, because it is the principle of their obedience, and of all their good actions. It is the tree which bears that good fruit, without which there is no salvation.

In these senses, therefore, and on these accounts, amongst others, great things might well be said of faith in the New Testament, and salvation attributed to it; but the great point in which we are concerned, is, not to be deceived in a matter of such importance; and to that end, not to interpret any one expression of the New Testament so as to contradict its plainest and most repeated declarations.
Let the conclusion, therefore, of this first head of our inferences be to this effect:“Faith is an act of the mind most acceptable to God; faith in his Son saves us, as it puts us in the secure way to salvation, as it brings to us, by virtue of the Divine promises, justification and pardon, and as it is the principle of all our Christian graces, and of all our best and most godlike behaviour. This faith alone,that is, the method proposed in the gospel, without the works of the ceremonial law of Moses, is sufficient to secure to us our future happiness: but faith alone, in another sense,that is a belief in Christ, with out holiness and obedience to his laws, an empty unfruitful faith, accompanied with an impenitent life, will condemn us at last. We are not saved through faith, or by believing in Christ, unless we be influenced by it; For faith is requisite to holiness and practice; and without holiness no man can see the Lord. Faith is indispensably necessary in order to salvation; and so likewise is a holy and good life indispensably necessary in order to salvation: or, in other words, a faith working by love, and manifesting itself by good works, is that alone which will be of any account to us at the last; for as the body without the Spirit is dead, so faith without works is dead also.” See the Reflections.

The words in Eph 2:18 rightly understood, will give us a distinct conception of the nature of the Christian religion, as it stands distinguished from all others, whether natural, or pretending to revelation. All the false religions pretend to give access to God or the gods, by instructing men in what manner to approach him by prayer and supplication; how to please him, and obtain his favour and protection, by such works as each religion accounts to be holy and acceptable to God; and how to reconcile ourselves to him, after having offended him by our transgressions, through sorrow and repentance, or such other means as have been devised and instituted as effectual to this end. But the access to God which the gospel opens to us, is to be had only under the guidance and direction of his Holy Spirit, and in the name and through the mediation of God’s own eternal Son. This access is the only one which the Christian religion knows any thing of; for we cannot come to God but by his Holy Spirit, and through his Son, and this is what no other religion does or can pretend to.

To give us a distinct conception of these words, and of the different offices of the Son and the Spirit, we must conceive the Spirit of God as always present with us, and the Son as always in the presence of the Father. The Spirit dwells with the faithful to guide and direct them, to begin, second, and encourage all their good desires, to help them in overcoming their infirmities, and to labour together with them in the work of their salvation, to make their calling and election sure. The Eternal Son of God is at the right hand of the Majesty on high; there he is our advocate; he intercedes for us; he receives and offers up our prayers; he obtains for us a remission of our sins, in virtue of the one oblation which he once made of himself upon the cross, the memorial of which is ever in the sight of God.
This will teach us what it is to have access by the Spirit through Christ; for the Spirit abideth with us, he is at our right hand, and by his happy influence it is that we draw near to Christ, and by him approach to the Father. The Son is our High-priest cloathed with majesty and power, and seated at the right hand of God, able to save all who will come to him; through whose powerful and always prevailing intercession, the way is open to pardon and reconciliation. The Spirit is our Comforter, given us to dwell and abide with us, to be a new principle of life within us, to quicken our mortal bodies, that, dying to sin, we may live unto God through holiness. To draw men to God is the work of the Spirit, who therefore resides and dwells with men: to reconcile God to man is the work of our High-priest, who lives in the glory of God, making continual intercession for us. Nay, both the Father and the Son, as well as the Spirit, make their abode with the faithful soul. See Joh 14:16; Joh 14:23.

And now, consider the calamitous condition of mankind under what view you please, you will always find a proper remedy provided by the mercy of God. If you reflect upon the holiness of God, and his hatred of sin, and begin to fear that he can never be reconciled to sinners; Take courage; the work is difficult,but the Son of God has undertaken it; and how great soever the distance between God and you is, yet, through faith in the Eternal Son, you may have access unto him. If still you fear, that all may again be lost through your own weakness and inability; Even here help is at hand; the Spirit of God is your support, he is the pledge and earnest of the redemption of the faithful.

REFLECTIONS.1st, Behold the miserable state of every man by nature.

1. We are dead in trespasses and sins,spiritually dead, as criminals under the curse and condemnation of a broken law, and the life of God extinguished in our souls; and in this state of desperate misery we must for ever continue, till redeemed by the blood, and quickened by the Spirit of the Lord Jesus.
2. Though dead to God, we have been but too much alive to the practice of sin; wherein in time past we walked according to the course of this world; our spirit apostate; our ways perverse, conformed to the maxims, and copying the manners of a world that lieth in the wicked one; the consequence of which cannot but be condemnation with the world, unless we repent, and are converted.

3. We were at that time the bond-slaves of the god of this world; acting according to the instigation of the prince of the power of the air, the devil, who, with his legions, is permitted to exercise sometimes his power and agency in the aerial regions, and is the spirit that now worketh in the children of disobedience, by himself, and those foul fiends his fellows, tempting, seducing, governing, hardening the unbelieving and disobedient. Among whom also we all, Jews as well as Gentiles, even apostles as well as others, had our conversation in times past, enslaved by sin, and led captive by the devil at his will; a state how fearful!

4. We then lived in the lusts of our flesh, indulging every corrupt appetite, and fufilling the desires of the flesh and of the mind, as the beasts which perish; devoted to the gratification of brutal passions, and in our souls filled with pride, envy, malice, hatred, revenge, and the whole train of spiritual wickednesses; disposed to every abomination, and only wanting temptation and opportunity to commit every iniquity in which body or soul can be engaged.

5. As the source of all our evil, we are by nature the children of wrath, obnoxious to the displeasure of that God who is of purer eyes than to behold iniquity, and born with every evil propensity. The more we are acquainted with this our natural state of desperate corruption, remediless guilt, and hopeless misery, the more we shall value the unsearchable riches of Christ, and be filled with admiration, love, and praise, in the view of an incarnate Redeemer.

2nd, With exultation and wonder should we contemplate the astonishing mystery of redeeming love. Here in its brighter glories we see it displayed; and God in that delightful attribute of mercy appears exalted in the highest.
1. The fontal cause of our redemption is God’s infinite love and grace, who is rich in mercy, the source inexhaustible of all our blessings, for his great love wherewith he loved us; his very name and nature being Love, and only Love, to all who submit to be saved by his grace; which is the only way of salvation, because he will not, he cannot, give his glory to another.

2. What serves as a foil to set off in the most distinguished lustre this mercy of our God, is the state in which we lay, even when we were dead in trespasses and sins; and, instead of any thing to engage his love, had in us every thing to excite his loathing: even then, when we were foul, odious, and in a condition as desperate as that of the fallen angels, did the God of all grace regard us, and plucked us as brands from the burning. Praise the Lord, O my soul, and forget not all his benefits.

3. The inestimable blessings conferred upon such wretched sinners, coming to him in repentance and faith, and cleaving to him perseveringly in love, are, [1.] Life in Christ our living head. He hath quickened us together with Christ, by the same Spirit by which Christ was raised from the dead. By grace ye are saved; and thus, through the transcendently rich and unmerited love of God, restored to his favour here, and, if faithful, will be crowned with glory hereafter, through the same grace. [2.] He hath also raised us up together, and made us sit together in heavenly places in Christ Jesus: as God the Father raised up Christ to glory, and set him at his own right hand in heavenly places, so he has raised us up, all true believers, both Jews and Gentiles together, without distinction, and has made us to sit together with him in the heavenly mansions, by faith, hope, meditation, contemplation, and divine union and communion with him; and, if we be faithful, will seat us there with Christ for ever.

4. We have the principal end which God proposes in this great salvation. That in the ages to come he might shew the exceeding riches of his grace, in his kindness towards us, through Christ Jesus; encouraging to the latest days of time poor and perishing sinners to come and trust in this boundless mercy revealed in the gospel; and that in the better world, when all the glory of his grace in brightest colours shall appear, he might be the object of ceaseless praise and adoration to saints and angels through all the countless ages of eternity.

5. The means appointed to convey all these blessings to us is faith. For by grace ye are saved, freely through faith, which is the way wherein we receive all the great and precious promises; and that not of yourselves; it is the gift of God, and, like all other blessings, flows from his boundless love, and is the work of his Spirit in our hearts; that the glory of the divine grace might not suffer the least diminution.Not of works, lest any man should boast: neither the salvation itself, nor the faith whereby you are made partakers of it, is owing to any good works done by you, as the meritorious or moving cause of it: as there was certainly nothing of that kind to be found among the Gentile part of you, to induce the great and holy God to shew such high favour to you, who, in violation of the light and law of nature (as it is generally called), or rather of that Divine light which was afforded you under your Heathen dispensation, practised all abominable iniquities; (See Rom 1:18-32.) so there was nothing to engage God’s love and kindness among the Jewish part of you, who, in contradiction to the clearer light and higher obligations of revelation, had shamefully perverted and transgressed the law of Moses in numberless instances (See Romans 2; Romans 3.) But God has manifested his wondrous mercy to you in offering to you the grace of the gospel in these guilty and deplorable circumstances, that all pretences might be equally cut off from one and the other of you, as if it were owing to any works of righteousness performed by you; lest any one among you should be so vain-glorious as to take a share of that honour to himself, which belongs to God alone; or should vaunt and glory in himself, as if he had done something to render him worthy of mercy, which, indeed, in this wretched state of things, was absolutely impossible.

6. Though our salvation be purely of grace, God has taken care to engage to himself, by the strongest ties, the hearts of those who accept of his offers, yield to his grace, and submit to all the operations of his Holy Spirit, whilst all the glory is his own. For we are his workmanship, created in Christ Jesus; all that is excellent in us comes from his free grace through faith: (our souls, renewed by divine operation, now produce the genuine fruits of righteousness; he works all that is good in his faithful saints; and, though he excludes their glorying, he both requires and strengthens them unto good works, which God hath before ordained that we should walk in them; for he will save none but those whose faith works by love, supreme love to himself, and pure disinterested love flowing therefrom to all mankind. Note; The doctrines of grace, far from loosening, as some vainly imagine, the obligations to morality, can alone effectually engage and enable the soul for the practice of righteousness and true holiness.

7. He reminds the Ephesians of what they should ever keep warm upon their memories, to awaken their gratitude, and bind their hearts to God. Wherefore, remember that ye being in time passed Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands; treated by the native Jews with contempt and disdain, and indeed excluded from all the peculiar privileges which they enjoyed: that at that time ye were without Christ, having neither knowlege of him, nor union with him; being aliens from the commonwealth of Israel, out of the pale of God’s visible church, and strangers from the covenants of promise, which were openly made manifest, by promise only, to Abraham’s natural seed; having no hope, at least no well-grounded one, of God’s favour, and life eternal; and without God in the world, even while you worshipped gods many, being without the least knowlege of the one true Jehovah. But now in Christ Jesus, since by faith ye have been united to him, and heard and embrace his gospel, ye who sometimes were far off from all good and all hope, are made nigh by the blood of Christ, received into a state of favour and reconciliation with God, and are heirs of the eternal blessedness which he has purchased for, and will bestow upon, all his faithful saints. Note; Sinners, in their natural state, are far removed from God, and must, but for the redemption which is in Jesus Christ, remain so for ever.

3rdly, All the blessings in time and eternity which sinners can ever hope for, flow down to them through the channel of a crucified Jesus. For he is our peace, having reconciled us to God by his own blood, who hath made both one, uniting the believing Jews and Gentiles together in one body under himself their common head, and hath broken down the middle wall of partition between us, which, till now, excluded the nations from the blessings peculiar to the Jews; having abolished in his flesh the enmity, that which had been the cause of such enmity between Jews and Gentiles, even the ceremonial law, called the law of commandments contained in ordinances, which, as they pointed all to Christ, were now fulfilled by him, and abrogated, he designing for to make of twain, of believing Jews and Gentiles, one new man, cementing them together in one church, and forming his own blessed image alike in their hearts; so making peace between them, as members of one body, united by faith and love in him; and that he might reconcile both unto God, who, by nature and practice, were alike estranged from him, and must have perished together, but for the same atoning blood which he shed, in one body by the cross, having slain the enmity thereby; the ceremonial law, the great cause of variance between Jews and Gentiles, being abolished; and came and preached peace, by his divinely-constituted ministers, to you, Gentiles, which were afar off, inviting you, who were at the greatest distance from his church, to come and find pardon and peace with God; and the like message he sent to them that were nigh to the Jewish people, who needed the same gracious salvation, and could only, through a Redeemer, be saved from the curses of a broken law; for through him we both have access by one Spirit unto the Father; the same Spirit of adoption being shed abroad in the hearts of both; the same Advocate standing to plead for us; the same gracious God appearing as the Father of mercies, and ready alike to hear and answer our petitions. Now therefore ye, believing Gentiles, are no more strangers and foreigners, as before, but fellow-citizens with the saints, partaking of the same privileges, and of the household of God, entitled, through faith in this Divine Saviour, to the same inheritance; and are built upon the foundation of the apostles and prophets, who both concurred in the same testimony, leading the souls of sinners to Jesus Christ himself, as being the chief corner-stone, on whom alone they could safely build for eternity; in whom all the building fitly framed together, of Jews and Gentiles, groweth unto an holy temple in the Lord, daily accessions of converts being made to it; a temple infinitely more glorious than that of Solomon; a living temple, where the Lord peculiarly dwells, as in his own house; in whom ye also are builded together, and compose part of the glorious fabric, that ye might be for an habitation of God through the Spirit, who takes up his blest abode among you, and in your hearts, until, if ye be faithful unto death, ye shall come to the perfect enjoyment of him for ever in heaven. Note; There is but one safe foundation on which a sinful soul can build, and that is Jesus Christ.

Fuente: Commentary on the Holy Bible by Thomas Coke

Eph 2:22 . ] applies to , and is to be explained quite like in Eph 2:21 . The reference to (Calixtus, Rosenmller, Matthies) appears on account of the immediately preceding arbitrary, and, according to the correct apprehension of ., as well as with regard to the following . . ., impossible.

] is indicative, not imperative (Calvin, Meier), against which Eph 2:19-20 are decisive, [163] according to which Paul says not what the readers ought to be , but what they are ; hence he, at Eph 2:22 , attaches in symmetrical relative construction the relation of the readers to that which subsists in the case of every Christian community, Eph 2:21 . The compound , however, may mean either: ye are built along with (the others), comp. 3 Esdr. 5:68 ( ), so that the church of the readers would be placed in the same category with the other churches (so it is ordinarily understood); or: ye are builded together , so that relates to the putting together of the single parts of the building (comp. Philo, de praem. et poen. p. 928 E: . , comp. Thuc. i. 93. 3; Dio Cass. xxxix. 61). The latter is to be preferred, because the parallelism of Eph 2:21-22 makes the attaching of different senses to the two compounds . and . appear groundless.

] unto the dwelling of God , quite the same, only with a variation of expression, as before was (comp. Mat 23:21 ), and pertaining to . The supposition of Griesbach and Knapp, that . . . is an interpolation, and . . . . still belongs to ; as, again, the expedient of Koppe and Rckert, that . means, in order that a dwelling of God may arise ; and finally, the assertion of Harless, that . is not identical with the , but that the individual Christians were so termed because God dwells in them and the whole forms a , are only different forced interpretations, resulting from the linguistically unwarranted explanation of the above as the whole building.

] receives from most expositors an adjectival turn: “a spiritual temple, in opposition to the stone one of the Jews,” Rckert. How arbitrary generally in itself! how arbitrary, in particular, not to refer to the Holy Spirit! since we have here, exactly as in Eph 2:18 , the juxtaposition of the Divine Trias, while the context presents nothing whatever to suggest the contrast with a temple of stone . Harless (comp. Meier and Matthies): “a dwelling, which is in the indwelling of the Spirit ;” and this, forsooth! is held to mean: “ inasmuch as the Spirit dwells in them, they are a dwelling of God and of Christ .” But, apart from the fact that of this “ and of Christ ” there is nothing whatever in the text, in this way , which according to the literal sense could only be the continens , would in fact be made the contentum! From this the very analogies, in themselves inappropriate (because they are abstracta ), which Harless employs: , . , ought to have precluded him. The true view is to connect it not merely with . , but with . , and is instrumental . Ye are being builded together unto the dwelling-place of God by virtue of the Holy Spirit ; in so far, namely, as the latter dwells in your Christian community (see on 1Co 3:16 ; 2Co 6:16 f.; comp. Jas 4:5 ), and thereby the relation of being the temple of God is brought about a relation, which without this indwelling of the Spirit would not occur, and would not be possible. For the Spirit of God is related to the ideal temple as the Shechinah to the actual temple, and is the conditio sine qua non of the same. Comp. also Hofmann, who, however, likewise connects . only with . . . The objections of Harless to the instrumental rendering of are not valid; for ( a ) the circumstance that was placed only at the end not only very naturally resulted from the parallelism with Eph 2:21 , seeing that in Eph 2:21 there is not contained an element corresponding to the , and consequently this new element is most naturally appended at the end , but the position at the close imparts also to the . an unusual emphasis (Khner, II. p. 625), comp. also Eph 3:5 ; and ( b ) the suggestion that , as the objective medium, must have the article, is incorrect, seeing that , with or without an article (in accordance with the nature of a proper noun), is the objective Holy Spirit.

[163] In and of itself the relative clause would not exclude the imperative (in opposition to Hofmann). See, e.g. , Soph. Oed. Col . 735 ( al. 731): , Herod, i. 89. Comp. the familiar , and the imperative often standing after .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

REFLECTIONS

READER! while you, and I, hear what God the Spirit hath here said, to the Church at Ephesus; can we both, from the same divine assurance, say: the Lord hath quickened us, who were by nature, dead in trespasses and sins? Can we look back, and remember, how the prince of the power of the air, once wrought in our mind, as he doth now, in the children of disobedience ? Had we our conversation in times past with such, and when we were dead in sins, were we quickened together with Christ? Oh ! what a melting sense ought we to have, of divine mercies, in calling to mind, what we once were; and what, through grace, we now are ? Oh ! the blessedness of ascribing all to grace, and giving to God all the glory. And, must it not be God’s workmanship, and not our’s? Hath not God ordained all our works in us, and made both the preparation, and the performance of them, his own ? And shall we seek acceptance in them, when they are not our’s; or expect to be saved by them, when we are wholly saved in the Lord?

Precious LORD JESUS! It is thou, and thou alone, which hast brought us nigh by thy blood, when we were afar off, and enemies to God, by wicked works ! Oh ! Lord, keep us ever nigh, by thy power; that through Thee, we may always have access, by One Spirit unto the Father!

Lord! bless thy whole building the Church, in heaven, and earth; all founded on Christ, and all one in Christ. Dwell in thy mystical body thy temple, and make it by grace, a suited habitation for thy self: Father, Son, and Spirit, both here, and hereafter ! Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

22 In whom ye also are builded together for an habitation of God through the Spirit.

Ver. 22. For a habitation of God, &c. ] The Father makes choice of this house, the Son purchaseth it, the Holy Ghost taketh possession of it. This happiness he best understandeth that most feeleth. The cock on the dunghill knows it not.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

22 .] in whom (not ‘ in which ,’ viz. the temple it is characteristic (see above) of this part of the epistle to string together these relative expressions, all referring to the same) ye also (not, as Eadie, ‘ even you :’ there is no depreciation here, but an exaltation, of the Gentiles, as living stones of the great building) are being built in together (with one another, or with those before mentioned. An imperative sense (‘Ephesios hortatur ut crescant in fide Christi magis et magis postquam in ea semel fuerunt fundati,’ Calv.) is not for a moment to be thought of: the whole passage is descriptive, not hortatory) for (Griesb. parenthesizes with two commas, , and takes this as parallel with the former . But this unnecessarily involves the sentence, which is simple enough as it stands) an habitation of God (the only true temple of God, in which He dwells, being the Body of Christ, in all the glorious acceptation of that term) in the Spirit (it is even now, in the state of imperfection, by the Spirit, dwelling in the hearts of believers, that God has His habitation in the Church: and then, when the growth and increase of that Church shall be completed, it will be still in and by the Holy Spirit fully penetrating and possessing the whole glorified Church, that the Father will dwell in it for ever. Thus we have the true temple of the Father, built in the Son, inhabited in the Spirit: the offices of the Three blessed Persons being distinctly pointed out: God, THE FATHER, in all His fulness, dwells in, fills the Church: that Church is constituted an holy Temple to Him in THE SON, is inhabited by Him in the ever-present indwelling of the HOLY SPIRIT. The attempt to soften away into ( , Chrys., and so Thl., c., al., and even Olsh.) is against the whole sense of the passage, in which not the present spiritual state of believers, but their ultimate glorious completion ( ) is spoken of. See reff.).

Fuente: Henry Alford’s Greek Testament

Eph 2:22 . : in whom ye also are being built together into a habitation of God in the Spirit . The relative refers again, as in Eph 2:21 , to Christ , the just named, not to the . The (= also , not even ) points to the dignity of the present position “the exalted nature of the association in which the Ephesians shared” (Ell.). The is not imper. (Calv.), but indic., the burden of the whole section being what was done for the readers and what was made of them. The – in the comp. verb might convey the idea of being built together with others; but, in view of the force of the it is rather to be understood as denoting the compact connection of one part with another, the orderly conjunction and co-ordination of all the various parts of the (Mey., Ell.); cf. the in Gal 3:2 . is best translated “habitation”. Some draw a distinction between the as the whole Church and the as the individual Christians (Harl.). But the latter phrase simply expresses in another form the same idea as the former. The being that of God ( ), belonging to Him, inhabited by Him, is the same as the . The is not to be taken as = “in a spiritual manner,” as if in contrast with ; nor as making with the noun the idea of “a spiritual house”; but as = in the Holy Spirit , the anarthrous having often that sense and the similar suggesting it. Nor should the be rendered “through” (AV) or “by” (Mey.). It is true that the instrumental use of gives a thoroughly good sense, viz. , that we are built together in Christ by the agency of the Holy Spirit in respect of His dwelling and operating in us. But the idea is rather that of in the Spirit as the element of the life or the condition of the process. The phrase may be connected immediately with the as if = “a habitation of God realised in the Spirit,” or it may be construed as a tertiary predication (Ell.) = “and it is in the Spirit”. But it is best taken to qualify the whole statement of the , = “in Christ as the ground and principle of all ye too are being built together into a habitation of God, and it is by your being in the Spirit that this is taking effect”. Union with Christ, life in the Spirit this explained what they were; this meant that they, as well as other Christian bodies, were being built up so as to be a habitation of God.

Fuente: The Expositors Greek Testament by Robertson

builded together = being built in together. Greek. sunoikodomeo. Only here.

for. App-104.

habitation. Greek. katoiketerion. Only here and Rev 18:2.

Spirit. App-101.

Fuente: Companion Bible Notes, Appendices and Graphics

22.] in whom (not in which, viz. the temple-it is characteristic (see above) of this part of the epistle to string together these relative expressions, all referring to the same) ye also (not, as Eadie, even you: there is no depreciation here, but an exaltation, of the Gentiles, as living stones of the great building) are being built in together (with one another, or with those before mentioned. An imperative sense (Ephesios hortatur ut crescant in fide Christi magis et magis postquam in ea semel fuerunt fundati, Calv.) is not for a moment to be thought of: the whole passage is descriptive, not hortatory) for (Griesb. parenthesizes with two commas, , and takes this as parallel with the former . But this unnecessarily involves the sentence, which is simple enough as it stands) an habitation of God (the only true temple of God, in which He dwells, being the Body of Christ, in all the glorious acceptation of that term) in the Spirit (it is even now, in the state of imperfection, by the Spirit, dwelling in the hearts of believers, that God has His habitation in the Church: and then, when the growth and increase of that Church shall be completed, it will be still in and by the Holy Spirit fully penetrating and possessing the whole glorified Church, that the Father will dwell in it for ever. Thus we have the true temple of the Father, built in the Son, inhabited in the Spirit: the offices of the Three blessed Persons being distinctly pointed out: God, THE FATHER, in all His fulness, dwells in, fills the Church: that Church is constituted an holy Temple to Him in THE SON,-is inhabited by Him in the ever-present indwelling of the HOLY SPIRIT. The attempt to soften away into ( , Chrys., and so Thl., c., al., and even Olsh.) is against the whole sense of the passage, in which not the present spiritual state of believers, but their ultimate glorious completion () is spoken of. See reff.).

Fuente: The Greek Testament

Eph 2:22

Eph 2:22

in whom ye also are builded together for a habitation of God in the Spirit.-Christians are builded together in Christ, for a habitation, a dwelling place of God on earth. He dwells in this holy habitation in the person of the Spirit. The church is a spiritual body, embracing all the spirits in harmony with God in heaven and on earth. It manifests on earth as the souls of men inhabiting earthly bodies are brought into spiritual oneness with God, and so separate their bodies from the corrupt ways and organizations of men into bodies controlled by the Spirit of God.

The New Testament clearly recognizes each separate congregation as the body of Christ. So that God through his Spirit dwells in each distinct and separate church. The church is the body of Christ in the community in which it is situated. It is not a foot in Corinth, an arm in Ephesus, an eye in Philippi, an ear in Antioch. But each was a complete integral body of Christ composed of all the different members needed to make up his body. Take the church at Jerusalem. It was in existence before any other church. Was it not the body of Christ when it was the only church on earth? Did the planting of another church take from it any of its parts, any of its functions, despoil it of its integralism and completeness as a body of Christ? Certainly not. What about the church? My conviction is that he possessed within himself all the elements of a church of Christ when no other churches were in reach of him, and the multiplication of the seed or the word of God in him would produce a church of God wherever he went, and the same is true of every child of God. A child of God in a strange land has only to worship God himself, multiply the word of God in the hearts of others and the result is a church of the living God, complete in itself without reference to any other organization in the world. If you should ask: Would it not be a monstrosity for Christ to be the head of so many different bodies? Not more so than for God to be present in all places at one time.

Fuente: Old and New Testaments Restoration Commentary

an: Joh 14:17-23, Joh 17:21-23, Rom 8:9-11, 1Co 3:16, 1Co 6:19, 1Pe 2:4, 1Pe 2:5, 1Jo 3:24, 1Jo 4:13, 1Jo 4:16

Reciprocal: Exo 15:2 – an habitation Exo 26:3 – coupled together Exo 29:45 – General Exo 36:10 – General Exo 38:20 – the pins Lev 26:11 – I will Psa 132:5 – an habitation Psa 132:14 – here will Isa 56:3 – the son Isa 56:5 – will I Hab 2:20 – the Lord Zec 8:3 – dwell Mat 23:21 – and by Rom 15:16 – being 2Co 13:14 – the communion Gal 3:14 – might Eph 4:4 – one Spirit Eph 4:6 – and in Eph 6:18 – in the Col 1:27 – Christ Col 2:7 – Rooted 1Ti 3:15 – the house 2Ti 1:14 – which dwelleth 2Ti 2:20 – in a Heb 3:2 – all Heb 3:6 – whose Heb 7:27 – this

Fuente: The Treasury of Scripture Knowledge

(Eph 2:22.) -In which also you are built together. To translate by you even may be too broad, but some comparison is involved. Some refer to , in whom. Such is the opinion of Olshausen, Harless, de Wette, Meyer, Stier, Alford, and Ellicott. Others, like Zanchius, Grotius, and Koppe, go back with needless travel to for an antecedent. We prefer, with Calixtus, Rosenmller, Baumgarten, and Matthies, taking as the antecedent. If it be said, on the one hand, that usually in such connections refers to Christ, then it may be said, on the other hand, that to be built in or into a temple keeps the figure homogeneous. The entire structure compacted in Jesus groweth into a temple, in which ye also are built as living stones. The may specially refer to the Gentile Christians, as they are peculiarly addressed and reminded of their privileges, for this verse is the conclusion of the paragraph which began with the congratulation-Ye are no more strangers and foreigners.

The intense signification of magis magisque which Bucer gives to the – in composition with the , is wholly unwarranted, save by this implication, that the placing of those stones from the Ephesian quarry on the rising structure added considerably to its size. Nor can we, with Calvin and Meier, look upon the verb as an imperative; for the entire previous context is a recital of privilege, and the same form of syntactic connection is maintained throughout. The idea that seems to be entertained by Harless and Grotius is-As the whole building fitly framed together groweth into a holy temple in the Lord, so ye, individually or socially, are built up in like manner for a habitation of God in the Spirit. This opinion destroys as well the unity of the figure as the connection of the verses. It is one temple which the apostle describes, and he concludes his delineation by telling the Ephesians that they formed part of its living materials and masonry. In 1Es 5:68, means-we will build along with you. The dative is, however, in that clause formally expressed, while in the passage before us no other party is referred to. The of this verse are the of Eph 2:19. The – may not, therefore, expressly denote along with others, but rather-Ye are built together in mutual contact or union among yourselves, or rather with all built in along with you. The verb is thus of similar reference with . The stones of that building are not thrown together without choice or order, but they adhere with a happy and unchanging union. Christians who have personal knowledge of one another have a closer intimacy, and so they are not wantonly separated in this structure, but, like the Ephesian church, are built together.

-for an habitation of God in the Spirit. We regard these words as explanatory of the of the preceding verse, to the explanation of which the reader may turn. We cannot, with Harless, refer them to individual Christians, for such an idea mars the unity and completeness of the figure. As Stier remarks, too, all the nouns are in the singular, and refer to one structure. The purpose of the holy temple is defined. It is, as we have seen from several portions of the Old Testament, the dwelling of God. This is my rest-here will I stay. Now Jehovah dwelt in His temple for two purposes:-1. To instruct His people by His oracles and cheer them with His presence. God is in the midst of her-Shine forth, Thou that dwellest between the cherubim-I will meet thee, and I will commune with thee. Moses brought the causes of the people before the Lord. God inhabits this spiritual fane for spiritual ends-to teach and prompt, to guide and bless, to lead and comfort. His presence diffuses a light and joy, of which the lustre of the Shechinah was only a faint reflection and emblem. 2. Jehovah dwelt in the temple to accept the services of His people. The offerings were presented in the courts of the house to the God of the house. Spiritual sacrifices are still laid on the altar to God, and the odour of such oblations is a sweet savour, rising with fresh and undispersed perfume to Him who is enshrined in His sanctuary.

Three interpretations have been proposed of the concluding words- . 1. Some, such as Chrysostom, Rckert, Olshausen, and Holzhausen, as also Erasmus, Homberg, Koppe, Flatt, and others, give the words an adjectival sense, as if they merely meant spiritually, and characterized this edifice, in contrast with the Jewish temple made with hands. But such an exposition is baseless. There is no contrast intended between a material and a spiritual temple, nor is there anything implying it. Nor could the two words, placed as they are by the apostle, naturally bear such a signification. That the article is not necessary to give the words a personal reference, as some, such as Rckert, affirm, is plain from many similar passages, as may be seen in our remarks on Eph 1:17, and in the following paragraph.

2. Some join to the verb , and then the words denote-built together by means of the Spirit. This is the view of Theophylact, OEcumenius, Meyer, and Hodge. Calvin combines both this and the preceding interpretation. To such an exegesis we might object, with Harless, that it is strange that words of such importance, denoting the medium of erection, should be found in the paragraph as a species of afterthought. Harless indeed adds, that , denoting the Spirit objectively, should have the article. But surely the article is not required any more than with the of the preceding verse. The reader may turn for proof to this epistle, Eph 3:5, Eph 6:18; and Mat 22:43; Rom 8:4; 1Co 14:2; Gal 4:29; Gal 5:5; in all which places the Holy Ghost is referred to, and the noun wants the article. See under Eph 1:17. Where the Holy Spirit in distinct and external personality is spoken of, or His influences are regarded as coming from without, the noun has the article; but in many places where He is conceived of in His subjective operations, the article is either inserted or omitted. It is omitted Mat 1:18-20; Mat 3:11, and inserted Luk 2:27; Luk 4:1; Luk 4:14. Perhaps the idea of Divine power exerted ab extra is intended in these last passages. When the epithet is employed, the article is sometimes used and sometimes not, though the cases of omission are rather more frequent. But no possible difference of meaning can in many places be detected. Harless instances 1Co 2:4; 1Co 2:13, compared with Eph 2:10, in which last verse the Spirit is conceived of as God’s, and has the article. In the phrases in which the Spirit’s relation to the Father is kept in view, the article is used. But revelation is as clearly ascribed to the Spirit in this epistle, Eph 3:5, as in 1Co 2:10, and yet in the former place it has no article. The article, without difference of view, is employed and rejected in contiguous verses. Act 8:17-19; Act 19:2; Act 19:6; Joh 3:5-6. The cases of insertion in these quotations may be accounted for on other and mere grammatical principles. Fritzsche, ad Rom 8:4.

3. The third interpretation is that supported virtually by Stier, de Wette, and Matthies. God dwells in this temple, as in individual believers, by or in His Spirit. Christians are the temple of God, because the Spirit of God dwelleth in them. 1Co 3:16. What is true of them separately is also true of them collectively-they are the residence of God in the Spirit. defines the mode of inhabitation. That temple, from its connection with the Spirit-inasmuch as the Spirit has fashioned, quickened, and laid its living stones, and dwells within them-is a habitation of God. The God who resides in the church is the enlightening, purifying, elevating, comforting Spirit. The apostle’s own definition of the formula is-Ye are -in the Spirit, if so be that the Spirit of God dwell in you. Rom 8:9. And thus again, as often before, the Trinity or the triune relation of God to His people is brought out. The Father dwells in the Spirit in that temple of which the Son is the chief corner-stone. The church is one, holy and Divine; it rests on Christ-is possessed by God-filled with the Spirit-and is ever increasing.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 2:22. Every building is erected for some special purpose. This divine structure is no exception, and the present verse tells us the purpose. It is the dwelling place of God on the earth. Not that He is dwelling in it personally, for in that sense God dwells only in Heaven (Act 7:48-49); but He dwells in the church through the Spirit, or in a spiritual sense. (See 1Pe 2:5.)

Fuente: Combined Bible Commentary

Eph 2:22. In whom. Either parallel to in whom at the beginning of Eph 2:21, certainly not to temple, or more naturally referring to Lord. Ye also, as included in the previous declaration (Eph 2:19-21).

Are being builded together, as a continuous process. The verb is slightly different from that in Eph 2:20, referring not to the superstructure, but the construction, to the compacting of the parts.

For a habitation of God. The word translated habitation occurs only here and in Rev 17:2. It answers to temple in Eph 2:21, since in the truest sense the church, as the mystical body of Christ, is the temple of God.

In the Spirit, i.e., the Holy Spirit, not the human spirit, nor spiritually; nor yet through the Spirit, but in the fellowship of the indwelling Holy Spirit. Some join it with the verb, with an instrumental sense, but, as in Eph 2:21 (in the Lord), the phrase further defines a habitation of God. Alford: Thus we have the true temple of the Father, built in the Son, inhabited in the Spirit; the offices of the Three blessed Persons being distinctly pointed out: God, the Father, in all His fulness, dwells in, fills the Church; that Church is constituted an holy Temple to Him in the Son,is inhabited by Him in the ever present indwelling of the Holy Spirit.

Fuente: A Popular Commentary on the New Testament

In whom ye also are builded together for an habitation of God through the Spirit.

What a description of the church – a blending of all sorts of people, brought together by Christ to live with Him and to be a habitation for God in that wondrous body of Christ. The God that planned all these great things for us, the God that planned the universe and the God that gave His own Son to accomplish all this – He wants to live with us – and eternally at that.

My goodness, is there any better place in all the world than that to exist? I think not. We are a truly fortunate people to have met the Savior and be implanted into His body, His Church, the building built on the foundation of the apostles and prophets.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

The Holy Spirit indwells the church universal. He, of course, also indwells ever believer individually (Joh 14:17; Rom 5:5; Rom 8:9; Rom 8:11; 1Co 2:12; Gal 3:2; Gal 4:6; 1Jn 3:24; 1Jn 4:13). Paul compared the individual believer to a temple of God elsewhere (1Co 6:19). He also referred to the local Christian congregation as a temple (1Co 3:16; 2Co 6:16). However here he revealed that all Christians are part of one great temple, the church universal.

"Now His presence is dispersed, not localized. Now His presence is incarnated, instead of confined behind a veil." [Note: Bock, "A Theology . . .," p. 314.]

"What a fellowship rivets our gaze in the communion of saints! Where shall we find its like? Gathered from east and west, from patriarchs of the prior and laggards of the last times, from the courts of kings and the cabins of beggars, from babes-in-arms and centenarians, right honourables and ragamuffins, from the ranks of the learned and the ignorant, the pharisee and the publican, the sharp-witted and the feeble-minded, the respectable and the criminal classes-what a divine power must be put forth to mould all these incongruous elements into one consentient [united in opinion] whole, stamped with one regenerate likeness for evermore, the radiant image of the ’Alpha and Omega,’ God’s Yokefellow and theirs, coequally David’s Son and David’s Lord!" [Note: Simpson, p. 68.]

God’s plan for believers included the building of a new entity after Jesus Christ’s death, resurrection, and ascension (cf. Mat 16:18). It was to be the church. The church is not just a continuation and modernization of Israel under a new name but a new creation (Eph 2:15). In it Jewish and Gentile believers stand with equal rights and privileges before God. Membership in this new body is one of the great blessings of believers in the present age along with our individual blessings (Eph 2:1-10). Paul glorified God for that blessing in this section of Ephesians.

"I wonder if anything is more urgent today, for the honour of Christ and for the spread of the gospel, than that the church should be, and should be seen to be, what by God’s purpose and Christ’s achievement it already is-a single new humanity, a model of human community, a family of reconciled brothers and sisters who love their Father and love each other, the evident dwelling place of God by his Spirit. Only then will the world believe in Christ as Peacemaker. Only then will God receive the glory due to his name." [Note: Stott, pp. 111-12.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)