“And He came and preached peace to you that were far off, and peace to them that were near, for through Him we both have our access in one Spirit unto the Father. So then you are no more strangers and sojourners, but you are fellow citizens with the saints, and of the household of God, being built upon the foundation of the Apostles and Prophets, Christ Jesus Himself being the chief corner-stone. In whom each several building, fitly framed together, grows into a holy temple in the Lord. In whom you also are built together for a habitation of God in the Spirit.”
He sent not, says the Apostle, by the hand of another, nor did He announce these tidings to us by means of any other, but Himself did it in His own person. He sent not Angel nor Archangel on the mission, because to repair so many and vast mischiefs and to declare what had been wrought was in the power of none other, but required His own coming. The Lord then took upon Himself the rank of a servant, nay, almost of a minister, “and came, and preached peace to you,” says he, “that were far off, and to them that were near.” To the Jews, he means, who as compared with ourselves were near. “For through Him we both have our access in one Spirit unto the Father.”
“Peace,” says he, that “peace” which is towards God. He has reconciled us. For the Lord Himself also says, “Peace I leave with you; my peace I give unto you.” And again, “Be of good cheer, I have overcome the world.” And again, “Whatsoever you shall ask in my name that will I do.” And again, “For the Father loves you.” These are so many evidences of peace. But how towards the Gentiles? “Because through Him we both have our access in one Spirit unto the Father,” not ye less, and they more, but all by one and the same grace. The wrath He appeased by His death, and has made us meet for the Father's love through the Spirit. Mark again, the “in” means “by” or “through.” By Himself and the Spirit that is, He has brought us unto the Father. “So then you are no more strangers and sojourners, but fellow citizens with the saints.”
Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. “For they that say such things,” says he, “make it manifest that they are seeking after a country of their own.” No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. “For the Son,” says Christ, “abides for ever.”
“And of the household,” he continues, “of God.”
The very thing which they at the first had, by means of so many toils and troubles, has been for you accomplished by the grace of God. Behold the hope of your calling.
“Being built upon the foundation of the Apostles and Prophets.”
Observe how he blends all together, the Gentiles, the Jews, the Apostles, the Prophets, and Christ, and illustrates the union sometimes from the body, and sometimes from the building: “built,” says he, “upon the foundation of the Apostles and Prophets;” that is, the Apostles and Prophets are a foundation, and he places the Apostles first, though they are in order of time last, doubtless to represent and express this, that both the one and the other are alike a foundation, and that the whole is one building, and that there is one root. Consider, that the Gentiles have the Patriarchs as a foundation. He here speaks more strongly of that point than he does when he speaks of a “grafting in.” There he rather attaches them on. Then he adds, that He who binds the whole together in Christ. For the chief corner-stone binds together both the walls, and the foundations.
“In whom each several building.”
Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together; at another time, as supporting the building from below, and being, as it were, a root, or base. And whereas he had used the expression, “He created in Himself of the two one new man;” by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created. And “He is the first-born,” says he, “of all creation,” that is, He Himself supports all things.
“In whom each several building, fitly framed together.”
Whether you speak of the roof, or of the walls, or of any other part whatsoever, He it is supports the whole. Thus he elsewhere calls Him a foundation. “For other foundations,” says he, “can no man lay than that which is laid, which is Jesus Christ.” “In whom each several building,” he says, “fitly framed together.” Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness. “It grows says he into a holy temple in the Lord, in whom you also,” he adds, “are built together.” He is speaking continuously: “Into a holy temple, for a habitation of God in the Spirit.” What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple. And He dwells in you as in the body of Christ, and as in a Spiritual temple. He does not use the word which means our coming to God, (πρόσοδος) but which implies God's bringing us to Himself, (προσαγωγή) for we came not out of ourselves, but we were brought near by Him. “No one,” says Christ, “comes unto the Father but by Me.” And again, “I am the way, and the truth, and the life.”
He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless then, this is a building that shall go on until His coming. Doubtless it was for this reason that Paul said, “As a wise master builder, I laid a foundation.” And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, and Himself a root.
Chap. iii. ver. 1. “For this cause I Paul, the prisoner of Christ Jesus in behalf of you Gentiles.”
He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, says he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also—“for you Gentiles.” It is full of emphasis; not only do we no longer loathe you, but we are even bound, says he, for your sakes and of this exceeding grace am I partaker.
Ver. 2. “If so be that you have heard of the dispensation of that grace of God, which was given me to you-ward.”
He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, “Go your way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings.”
By “dispensation of grace,” he means the revelation made to him. As much as to say, I learned it not from man. He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, says he, “Depart, for I will send you forth far hence unto the Gentiles.” “If so be that you have heard” for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, “Saul, Saul, why do you persecute Me?” and to strike him blind with that ineffable light! “if so be that you have heard,” says he, “of the dispensation of that grace of God which was given me to you-ward.”
Ver. 3. “How that by revelation was made known unto me the mystery, as I wrote afore in few words.”
Source: Homilies on Ephesians (New Advent)