Text:         EPHESIANS 2:11-22

By:            WHISKEY, JOSHUA

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INTRODUCTION: Ephesians 2:11–22 is not only the heart of the book of Ephesians but is also central in understanding Pauline Christology and ecclesiology. Through an exegetical analysis of Ephesians 2:11–22, we explores how the Gentile and Jewish believers in Christ have been reconciled to God and one another, thus creating one new community. The pericope situates Jesus at the center of this newfound unity and peace. Paul argues that the Gentiles were formerly separated from Christ and alienated from Israel (vv.11–12). But now, through the blood of Christ, they have been brought near (v.13) and united with the Jews into a new community. Consequently, the saved Gentiles and saved Jews are now fellow citizens and members of God‘s household (vv.19–22). The implication of this act of reconciliation is a peaceful and united church where alienation, cultural prejudices, disunity, and discord do not exist. Through Christ, there is peaceful coexistence and unity in the one new multiethnic community, the church.

This hatred and demeaning attitude against the Gentiles was chiefly based on the issue of the uncircumcision subject. According to the Abrahamic covenant, the devout Jews considered the Gentiles ritually unclean because they were not circumcised. This lesson, through exegetical method, seeks to trace the causes and nature of disunity between Jews and Gentiles in the former dispensation (vv.11–12) how in Christ, these two groups have been brought near (v.13) and reconciled to God and to each other, thus creating one new community (vv.14–18). It then explains the consequence of Christ‘s act of reconciliation to the Gentiles and Jews believers (vv. 19–22).

EXEGESIS OF EPHSIANS 2: 11–22

Gentiles were formerly separated from Christ and alienated from the Jews (vv. 11–22)

11 Therefore, remember that formerly you, the Gentiles in [the] flesh, being called the uncircumcision by the ones who are called [the] circumcision which is made in [the] flesh by hands. [12] [Remember] that you were at that time separated from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of promise, not having hope and without God in the world.

It does not mean that Paul‘s recipients had forgotten but emphasized that they need not forget what Christ has done.The Gentiles were called the uncircumcision by by the ones who are called [the] circumcision which is made in [the] flesh by hands. Paul uses these descriptions to make it vivid and remind the Gentiles not to forget their past alienation from God and the great disparity between them and the Jews. The Gentiles, probably the majority, could easily forget history and look arrogant toward the Jews.

The distinction between the Jews and Gentiles in the apostolic church can be traced to the salvation history when God chose Israel as a peculiar and distinct people. At Mt. Sinai, God spoke to Moses and promised the children of Israel that if they obey and keep His covenant, they will be His treasured possession in the whole earth (Exo 19:4–6). However, instead of Israel using its privileged position to become light to other nations, this act of grace became a source of disunity and hostility between them and Gentiles in the Old Testament (OT). The New Testament (NT) also points out that this heightened division and hostility between the Gentiles and the Jews continued in the early church. This hatred and demeaning attitude against the Gentiles was chiefly based on the issue of the uncircumcision subject. According to the Abrahamic covenant, the devout Jews considered the Gentiles ritually unclean because they were not circumcised.

FROM FAR TO NEAR (13)

Here Paul changes tack, and concludes the thought he began in 2:11, namely, that they are to keep remembering both their former perdition and their current salvation. Verse 13 begins with “but now” (νυνὶ δὲ), carrying a contrastive force. The Ephesians being brought near, is predicated upon their being “in Christ Jesus” a favorite idea of Paul (used 69 times by him.) Some have argued that because verse 13 is independent and not subordinated to “μνημονεύετε” , thus the content of 2:13 and following is not to be “remembered”.22 However, commanding the Ephesians to remember what they once were and then reminding them of what they now are, without having the implicit suggestion that they remember the contrast seems absurd. If they are to “keep remembering” what they were then, it stands to reason they are also to “keep remembering” what they are now.

Paul continues that in Christ, those who were far are now near. But the Ephesians are “brought near” not through proselytism, with all its legalism and ritual, but through “the blood of Christ”.

The Cross Destroys Enmity (14-18)

Overview: Herein is perhaps the critical hinge upon which the whole book of Ephesians turns.

In some ways, 2:14-18 are not merely an explication of 2:11-13, but also of 2:10. These verses do not exist in a vacuum but relate critically to that which precedes and prepares the reader for what follows. 2:14-18, is similar to a great composer, writing a symphonic variation. Major themes: Peace, Unity, Christ’s Body, Enmity, Law, and Reconciliation, all fit together to create a beautiful melody which Paul manipulates to create a paragraph that combines truth and beauty. These verses are not tautologies, nor antanaclases, but a master-preacher’s masterwork on the work of the Master.

1. PEACE MAKES US ONE (14A,B)

Paul now transitions from addressing Gentiles, Jews and Christians, stating that “He is our peace”. Christ is not the simply the source of peace, but peace itself. This declaration is similar to many of the statements, and the grammar here suggests that Christ, the Person, and peace, the abstract concept, are to be seen as identical. Christ is thus, not simply the means to peace, but to possess or be possessed by Him is to possess or be possessed by peace – peace is an attribute we acquire, peace is intrinsic to His nature.

Moreover, it seems reasonable that Paul could have intended the powerful statement to be understood to extend beyond the immediate context. Thus, peace at least means cessation of hostilities between Jews and Gentiles, at its most it evokes “shalom” and its plenary implications.

Christ became our peace by destroying the the middle wall of partition, there are several views on this subject, the best is that the “dividing wall that causes hostility” is the Law. The destruction of the wall was a necessary precursor to accomplishing the higher task of creating unity between Jew and Gentile. This “oneness” anticipates Paul’s understanding of our standing in Christ in vv 19-22.

The good news is that Christ has destroyed the enmity between Jews and Gentiles, making the both one; in this way He is not only “peace” as a concept, but “ἡ εἰρήνη ἡμῶν”, in a personal, relational and experiential sense Law Abolished (15a). However, 15a seems to fit neatly with Paul’s theology of Law found in Rom. 7:4; 10:4; Gal. 3:13. Whether the sense is “abolish” or “nullify”, the Pauline assertion that the Mosaic Law is, in any way, abrogated is disturbing to many, leading the charge of antinomianism to be leveled at those who maintain it.

Whether Paul intends to mean that the Mosaic Law is nullified and Christians now live under the Law of Christ, or the Pre-Mosaic Law,  or if the Law that was nullified does not include the Moral Law, only the Civil and Ceremonial,  or whether this is merely an assertion that Lawkeeping as a means of salvation is eradicated,  or whatever other view of whatever kind of change in the saints’ relationship to Law has occurred since the cross, is, actually, beside the point.

Paul’s goal is not, primarily, to give a lecture on dispensations of Law, but to make it clear that, to whatever degree the Law was involved in hostility between Jews and Gentiles, those effects have been eradicated by Christ’s work on the cross. Christ Came To Preach (17a)

Christ’s Preaching Gives Access (17/18)

Peace, is now explained as meaning “to have”. The readily apparent problem to the translator is whether “ἐν ἑνὶ πνεύματι” is locative or instrumental. Some argue for a plenary understanding. Christ’s work and the Spirit’s have availed to bring peace to Jews and Gentiles and also to create mystical unity, placing the saints “in Christ”, yet the believer is merely given an introduction to the Father? Context seems to demand the sense of “access”

Cross Creates Unity (19-22). 

Here, Paul concludes this critical section of Ephesians by reiterating concepts introduced in 2:11-13 and rather than speaking on the peace between Jews and Gentiles, he focuses on their unity and the purpose of that unity. 2:21 contains the climax of this section portraying the Church as a Temple – place where God is worshipped, met, and served. This concept constitutes the heart of Ephesians: that God desires to make sinners, bearing the image of God, into saints proclaiming the glory of God.

1. No Longer Aliens (19a)

Here, Paul begins with a double-conjunction “Ἄρα(So) οὖν(then)”, although uncommon  its emphatic nature is not to be overemphasized.  Paul uses it not-infrequently, though only he does.  Its force is “so then” or “consequently” or “as a result”; it concludes that which precedes and begins a new train of thought. Paul has been careful not to teach that the Gentiles have been added to Israel, but that they together now form a new identity.”  A deeper look at the text, not to mention supporting vv in other sections and books, will show that Arnold is right – Paul does not explicitly say that Gentile’s have entered Israel. Or, perhaps, one might argue that Paul explicitly argues the Gentiles haven’t entered Israel. Paul deliberately chooses to not say that the Ephesians are no longer not citizens in Israel. But, instead he says they are no longer not “resident aliens”.

1. Equal With Jews (19b)

The nature of the discussion of 19a necessarily contained 19b. Though much material could have been added to this section, it seemed best to not break the argument purely for structural neatness.

Indeed, the truth that those who were far, aliens, foreigners, without Christ, without hope, and without God are now members of God’s household! is, if anything, the critical phrase.

One Holy Temple (20b-22)

Paul now explains how and what is built on the aforementioned foundation. This is the culmination of vv 11-20a. vv 21 and 22 are parallel verses which have a summative force. This word could mean either “cornerstone”, “keystone” or “capstone”.  Arnold deals with this problem rather neatly, arguing that if Christ were the “keystone/ capstone” then the building must needs be completed dealing with a metaphor on its own terms seems the best solution!

The cornerstone is a foundation stone, the first stone laid around which the whole building is built.  Surely, Christ is our cornerstone!

Despite the lack of support, I prefer the sense of “every”. Paul may have been saying that there is more than one “building” within Christ, whose body is becoming a Holy Temple.  Just as there are branches for Jews and branches for Gentiles (Rom 11:17,18) there is a Building built on the Apostles and Prophets AND a Building built on the Prophets, alone. The Gentiles are, according to Paul, being built in Him (Christ) on the foundation of the Apostles AND the prophets with Christ as the Chief Cornerstone; similarly, the Jews were built on the foundation of the Prophets (Moses being chief). Every building being joined together to form ONE Holy Temple, could be an allusion to the Church being united to Israel by union in Christ. This would seem to fit the immediate context; the Church has a foundation primarily Apostolic, whereas Israel’s foundation was primarily Prophetic. 

Concluding Thought on Ephesians 2:11-22 

In Ephesians 2:11-22, Paul beautifully illustrates how Christ has broken down the dividing wall between Jews and Gentiles, creating one new humanity in Him. Once, the Gentiles were alienated—without hope and without God. But now, through Christ’s blood, they have been brought near, reconciled to God, and made part of God’s household.

This passage reminds us that in Christ, there is no division—no more hostility, no more separation. He is our peace, uniting all believers into one spiritual family. As His Church, we are being built together into a holy temple, where God dwells by His Spirit.

This truth challenges us to live in unity, love, and peace, recognizing that we are all fellow citizens of God’s kingdom. Regardless of our backgrounds, we share one faith, one hope, and one foundation—Jesus Christ. 

Therefore, as members of God’s family, let us embrace one another, reject division, and live as a reflection of Christ’s reconciling love.

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