Garner-Howes Baptist Commentary

GENTILE REDEMPTION DISCLOSED

1) "And you hath he quickened" (kai humas) "And you all “ of the church of Ephesus, Gentiles by origin or race. The phrase "hath he quickened" is interpolated, or added by translators, as declared Ephesians 2:5, “hath quickened us together with Christ." These brethren were reminded that God had given them life from death, Romans 6:23.

2) "Who were dead in trespasses and sins" (ontas nekrous tois paraptomasin kai tais hamartiais humon) "Being (spiritually) like a dead corpse, in your trespasses and sins." The Ephesian Gentiles had formerly imposed themselves into God-forbidden places in life and deliberately missed the mark of holy conduct required of an holy God. This is the meaning of "trespasses and sins.- In times’ past they had been ethically and spiritually dead, meaning unfruitful, barren, empty, or void of holiness and godliness of being and conduct.

All men trespass against God, therefore need pardon, forgiveness, cleansing, or redemption, 2 Corinthians 5:19, Colossians 2:13.

1) "Wherein in time past ye walked according to the course of this world’ , (en hais pote periepatesate kata ton aiona tou kosmou toutou) "In which rebellious state ye then conducted yourselves after, or according, to the deportment of this world order," 1 Corinthians 5:9-11. A servant of sin may become both a child and servant of God, Romans 6:17-22.

2) "According to the prince of the power of the air" (kata ton archonta tes eksousias tou aeros) , According to the ruler (Satan) of the authority of the air." These Gentile Ephesians were reminded that their former life pattern, course, or conduct had been according to or in harmony with the very devil himself. Satan is referred to as 1) the Prince paramount of devils, 2) the Prince of this world, and 3) the Prince of the power of the air, as he presides over fallen, deranged spirits, Matthew 9:34; John 12:31; John 14:30; John 16:11; 1 Corinthians 2:6; 1 Corinthians 2:8; Ephesians 2:21.

3) "The spirit that now worketh in the children of disobedience" (tou pneumatos tou nun energountos en tois huiois tes apeitheias) "Of the spirit or disposition of those now and hereafter operating in the sons of disobedience,” Ephesians 5:8; Ephesians 5:11; Ephesians 6:12; Colossians 3:5-7. Evil spirits are said to inhabit the unsaved, children of disobedience, so that the unsaved is said to be a servant of, enslaved to the devil. Even children of God may be tempted by evil spirits to do wrong, cause them to become servants (not children) of the devil, Romans 6:11-12; Romans 6:16.

1) "Among whom also" (en ois kai) "Or in fellowship with whom," 1 Corinthians 6:9-11.

2) "We all had our conversation in times past" (hemeis pantes anestraphemen pote) "We all then conducted ourselves." Paul reflected on the past evil conduct of unbelievers, who had become Christians, only to bid them stay turned away from bad conduct, Colossians 3:1-3.

3) "In the lusts of our flesh" (en tais epithumiais tes sarkos hemon) ’In the lusts of the flesh - nature of us," doing obstinately, as we selfishly and impulsively pleased, 1 Peter 4:3-6, 1 John 2:15-17. This involves one in excess of riot and rebellion against God which will be brought to judgment, Ecclesiastes 12:13-14.

4) "Fulfilling the desires of the flesh and of the mind" (poiountes ta thelemata tes sarkos kai ton dianoion) "Doing the obstinate and determined will of the flesh-nature and of the flesh-mind," of deranged desires and comprehensions, both warped and adverse to holiness, John 1:13; Ephesians 6:12; Judges 1:23; James 1:21; Colossians 2:8

5) "And were by nature the children of wrath" (kai emetha tekna phusei orges) “And were children of wrath by nature," Ephesians 5:6; Romans 1:18. They were inclined by nature, what they were by innate or natural birth, to choose gratification or satisfaction of flesh impulses and desires before salvation, but had received a new nature and new spirit, Ephesians 1:13; Ephesians 4:30-32; Galatians 5:25.

6) "Even as others" (hos kai hoi lopoi) "As also were the rest" (of the Gentiles). They had no bad evil nature, not common to other Gentiles, and were therefore called to respond in life behavior to the call of the Spirit to live the life of the new creature in Christ, Ephesians 2:10; 1 Corinthians 6:19-20; 2 Corinthians 5:17.

1) "But God, who is rich in mercy" (ho. de theos plousiois hon en eleei) "But God being or existing rich in mercy." David described His mercy as: a) gracious, b) plenteous, and c) everlasting, Psalms 103:8-11; Jeremiah 3:12; Psalms 23:6; Luke 6:36; Micah 6:8, Romans 12:1. The Publican prayed for His mercy and received it, Luke 18:13.

2) "For his great love" (dia ten pollen agapen autou) "Because or source of the much love of His (nature)" God’s mercy is extended to sinners, motivated by His great love for them. As mercy is rich so love is great toward all men, the whole world, John 3:16; John 17:26.

3) "Wherewith he loved us" (hen agapesin hemas) "With which He loved us" John declared, ’We love him because he first loved us;" 1 John 4:19. God’s love is inherent in His nature and when one is born again or becomes a partaker of His divine nature, he also has implanted in him the divine love of God, one evidence by which one may know he is a child of God or saved, 1 John 5:11; 2 Peter 1:4; 1 John 3:1; 1 John 3:14; 1 John 4:7; 1 John 4:10-11. The Greek term "hemas" has the widest sense, meaning "all of us." God loved Jew and Gentile, Romans 1:14-16.

1) "Even when we were dead in sins" (kai ontas hemas nekrous tois paraptomasin) "Even when we were dead (without spiritual life) in trespasses," or in a state of impositions upon God’s love, mercy, and goodness. To be dead is used in the sense of “ barren,” “ empty," or “unfruitful," in holiness, truth, or right, destitute of spiritual life.

2) "Hath quickened us together with Christ" (sunexoopoiesen to christo) "Quickened or made us alive with Christ." From a state of spiritual death, the state of every responsible natural or unregenerate person, alienated from the life of God, the Ephesians had been quickened or made alive in and with Christ, Ephesians 2:1; Ephesians 4:18-19; John 6:63.

3) "(By grace are ye saved)" (chariti este sesosmenoi) "By grace ye are (having been) saved," a present state of being, originating from a once-for-all new birth experience, Ephesians 2:8-10; 2 Corinthians 5:17; Romans 11:16; Romans 4:4-5.

1) "And hath raised us up together ’ (kai sunegeiren) "And hath raised us in close association (with Christ)." The elevation of one from death in trespasses and sins is referred to as a resurrection or a new standing in intimate association with Jesus Christ through the new nature that guarantees the resurrection of the body, Colossians 3:1-3; Colossians 2:12-13; Romans 8:11.

2) "And made us sit together" (kai sunekathisen) "And set, put, placed, or enthroned us in close association with (Christ)." Believers now share with Christ a) divine nature, b) joint-heirship, and c) foretaste of the dignity and future dominion that awaits believers in general with special blessings to those who also become members of His church, Ephesians 3:21.

3) "In heavenly places" (en tois epouraniois) "In the heavenly things," as head over all things to the church, Ephesians 1:20-22; which is His body, His assembly, His church or working and witnessing agency, Matthew 16:18; Matthew 28:18-20.

4) "In Christ Jesus" (en christo iesou) "Centered in Christ Jesus" or in the area of His fellowship and labors.

1) "That in the ages to come he might shew" (hina endeiksetai en tois aiosin tois eperchomenois In order that He might show forth in the oncoming ages." There is more ahead, more to come, of the revelation of the mercy, grace, and kindness of Christ to the lost world, believers, and above all, His church, Ephesians 1:21; Ephesians 3:21; Revelation 20:4; Revelation 21:1-4.

2) "The exceeding riches of his grace" (to huper ballon ploutos tes charitos autou) "The excelling riches of His grace." God’s grace was manifested in His sending Jesus Christ to earth, John 1:14; 2 Corinthians 8:9; Titus 2:11. The exceeding riches, plutocracy of His grace, may be seen not only in salvation of the vilest sinners, but also in growing and transforming grace in believers, 2 Peter 3:18; Colossians 3:16; 2 Corinthians 12:9.

3) "In his kindness toward us through Christ Jesus" (en chrestoteti eph’ hemas en christo iesou) "In kindness upon us all in Christ Jesus." To the humble He gives more grace, 1 Peter 5:5. The manifestation of all God’s grace has Jesus Christ as its ground and reason, through which His kindness is shown, Romans 2:4. Because of His kindness and goodness believers are charged to put on these graces, Titus 3:4-5.

1) "For by grace are ye saved" (te gar chariti este sesomenoi) "For by (the) grace ye are (having been) saved;" The grace of God just mentioned, unmerited and undeserved by destitute, transgressing sinners. The term “saved" is used to mean "delivered from spiritual death and hell." What Grace!!

2) "Through faith" (dia pisteos) "Through the means, instrument, or agency of faith," not "the faith," the whole body of Christian truth. The gift of "faith," exercised by the volition or will of a convicted sinner into Jesus Christ, brings salvation to every believer. One is said to be saved through faith, but never by grace through baptism; Galatians 3:26; Acts 5:9; 1 Corinthians 13:13; John 1:11-12.

3) "And that not of yourselves" (kai touto ouk eks humon) "And this (salvation) is not of yourselves," or out of your being or doing. Even "faith," the last means, instrument, or agency by which grace came to them, was through the initiative grace of God, for apart from or without this offered gift of faith, accepted and exercised by each, salvation came to them. Romans 1:16; 1 John 5:1.

4) "It is the gift of God" (theou to doron) "God’s gift it is,” the salvation that each had. It is not earned, merited, bought, or stolen by any person. Accepted "by faith," as freely offered, on the merit of the redemptive work of Christ, it is and becomes to every believer the effective gift of God to him, John 1:11-12; Hebrews 11:6; John 10:27.

1) "Not of works" (ouk eks ergon) "Not out of works." Man’s salvation from death and hell does not have its source in moral, ceremonial, ethical, or religious deeds, or human energies, Romans 11:6.

2) "Lest any man should boast" (hina me tis kauchesetai) "in order that not anyone should (have occasion to) boast." Boasting or occasion for self-glory in salvation is excluded by the law or principle of faith, which is itself the gift of God, Hebrews 11:6; 1 Corinthians 13:13; John 1:11-12; Romans 3:27; Galatians 6:14.

1) "For we are his workmanship" (autou gar esmen poiema) For we are a product of him (God)." The we" refers to the affinity-fellowship of baptized believers, of every congregation that is pledged to carry out His program of work and worship, such as the church at Ephesus, Ephesians 1:22-23; Ephesians 2:19-22; Ephesians 3:10; Ephesians 3:21.

2) "Created in Christ Jesus unto good works" (ktisthentes en christo iesou epi ergois agathois) "Having been created in Christ Jesus unto (upon exception toward) good works." One is created in Christ Jesus, born into the family of God, when he believes, 1 John 5:1; 2 Corinthians 5:17. This salvation delivers from hell and calls one to a life of gratitude in service to Christ Jesus through the church, Luke 9:43; Acts 20:28; Ephesians 3:21.

3) "Which God hath before ordained" (ois proetoimasen ho theos) "Which the God previously prepared or arranged." The church was divinely planned, not a mere after thought of God, alluded to in the Old Testament, established by Christ and empowered by the Holy Spirit to do His work, Zechariah 13:7; Matthew 26:31-32; Matthew 28:10; Matthew 28:16-20; Mark 13:34-35; Acts 1:8; Acts 2:1-4.

4) "That we should walk in them" (hina en autois peripatesomen) "In order that we might walk in them" The good works that true servants of God are to do are authorized to be the a) making, b) baptizing, and c) teaching observance of all things prescribed by our Lord, Matthew 28:18-20; John 15:14.

NATURAL GENTILE POSITION

1) "Wherefore remember" (dio mnemoneute) A reflection on the unregenerate former behavior of the Ephesian Gentile brethren while under the wrath of God was requested by Paul, that they might more deeply appreciate their salvation and call to Christian service.

2) "That ye being in time past Gentiles in the flesh" (hoti pote humeis ta ethne en sarki) "That ye at one time were Gentiles in the flesh." To be unregenerate was bad, but to be a Gentile in the flesh, an heathen in the race, religion, morals, and ethical conduct was worse. Their reputation as citizens was then very base. Their call to remember the former days of their lives in sin was much like Israel’s call to remember her days of bondage in Egypt, Deuteronomy 15:15; Deuteronomy 8:2; Deuteronomy 32:7; 2 Peter 1:12-13.

3) "Who are called Uncircumcision" (hoi legomenoi akrobustia) The term “uncircumcision “ was one spoken by the Jews in derision and contempt of those not physically circumcised in the flesh. They considered them to be physically, morally, and spiritually unclean, of low-class reputation, in the flesh.

4) "By that which is called" (hupo tes legomenes) "By the ones being called, alluded to, or identified" as the circumcision, as Jews, Abraham’s seed in the flesh, John 8:39-45; Genesis 17:26.

5) "The Circumcision in the flesh made with hands" (peritomes en sarki cheiropoietou) Those with the male foreskin having been circumcised or cut away, a mark of the Jew in the flesh, claiming to keep Moses’ law, as distinguished from those of the races without or who did not practice the physical circumcision of all the males in the family. These circumcised in the flesh looked with contempt on the Gentiles while considering themselves righteous, despising others, Luke 18:9; Galatians 5:6; Galatians 6:15.

1) "That at that time ye were without Christ" (hoti ete to kairo ekeimo choris christou) "That ye were at that time without Christ." This refers to their pre-Christian days of life. The Greek term “choris" means without, in the sense of "apart from" or separated from or having no spiritual union with Christ, Romans 8:9; John 15:5.

2) "Being aliens from the commonwealth of Israel" (apellotriomenoi tes politeias tou Israel) "Having been alienated from the commonwealth of Israel." Without any part, as Gentiles, in the theocratic rule of Israel, Ephesians 4:18; Colossians 1:21.

3) "And strangers from the covenants of promise" (kai ksenoi ton diathekon tes epaanglias) "And strangers off-from the covenants of promise." The idea is that of having no part in, no share in the covenants of promise that regarded natural Israel, to whom and through whom the Messiah was to come and did come. They were also left out of the covenants regarding the possession of the promised land, Genesis 13:15-17; Genesis 15:18; Genesis 17:8.

4) "Having no hope" (elpida me echontes) "Having or holding not a hope." Ignorant of a knowledge of the promised Savior, the Gentile brethren had once been, of all men, most miserable, holding or possessing no hope for salvation.

5) "And without God in the world" (kai athesi en to kosmo) "And godless in the world." To have and to hold allegiance to heathen gods, false gods, is to be without help or hope in the true God; See Psalms 115:4-9; Galatians 4:8.

1) "But now in Christ Jesus" (nuni de en christo iesou) "But now (and hereafter) in Christ Jesus." The Greek "nuni" rendered "now" refers to a state or condition of continuity, without end. Those in Christ, redeemed, have a life that shall never end, 2 Corinthians 5:17; John 10:27; 1 John 5:13.

2) "Ye who sometimes were far off" (humeis oi pote ontes makron) "The ones then being afar off," without Christ as Savior and any part in worship, covenants, and promises to Israel. While there has been only one way of salvation in all times, for all men, there was only "outer-court" worship privilege for Gentiles in Old Testament worship, Exodus 12:43; Exodus 12:45; Revelation 11:2.

3) "Are made nigh by the blood of Christ" (egenethete engus en to hainati tou christou) “Became near by the blood of Christ" The Gentiles, who had no primary provision for hearing, salvation, or worship in Israel and her promises and covenants, had become included in His blood redemption and program of worship and service in the church, which Jesus called from among the Gentiles in Galilee, as a program people for His name’s sake, Matthew 4:13-21; Acts 15:14-17; Acts 10:34; Acts 20:28; Ephesians 5:25. Christ died "without the camp" as an heathen or Gentile, outside the city walls, accursed on the tree, for the salvation of Jews and Gentiles, and the purchase of the church, new institution of worship, with His own blood, Hebrews 13:12-13; Galatians 3:10; Galatians 3:13.

1) "For he is our peace" (autos gar estin e eirene hemon) "For He is the peace of us," Jesus Christ He is our source of peace with God, having become a peace offering to God for us, through the sacrifice of Himself to satisfy the broken law, Romans 5:1; 1 Corinthians 14:33; John 14:27; John 16:33; Isaiah 53:10-11.

2) "Who hath made both one" (ho poiesas ta amphotera en) "The one having made both one or as one." Jesus Christ not only died to redeem Jews and Gentiles alike, but also to remove the Jewish barrier to equal worship and service for both Jews and Gentiles, In Christ’s death on the cross He resolved all grounds of distinction between their opportunities of salvation and privilege of worship in church worship and service.

3) "And hath broken down the middle wall of partition between us" (kai to mesotoichon phragmou lusas) "And the middle wall of barrier, separation, or obstruction having broken down or removed (between us)," Jews and Gentiles. Our Lord’s death on the cross, for the whole world, John 3:16, in general, and the church He had established as a new body (new kind of body) of worship and service for Jews and Gentiles, in particular, removed the obstruction that once separated them. There is no "outer court" worship required of any person or race today, 2 Corinthians 3:6-18. The New Testament church, empowered by the Spirit of God, is to preach the gospel to very creature, Jew and Gentile, John 20:21; Matthew 28:18-20; Mark 16:15; Luke 24:49-53; Acts 1:8; Acts 2:1-4. It is the church "ye," composed of baptized believers made up of all races in covenant worship and work, that constitutes that "better covenant" and "better promises" than those of the Jewish program of worship.

1) "Having abolished in his flesh the enmity" (ten echthan en te sarki autou) "The enmity (having abolished) in the flesh." The term "enmity" or hostility of Jews toward Gentiles and Gentiles toward Jews existed, not only because of the Mosaic law of worship, but also because of their enmity against God, Romans 8:7.

2) "Even the law of commandments contained in ordinances" (ton nomon ton entolon en dogmasin katargesas)" (Which is) the law of the commandments in decrees having abolished." Enmity of Jews and Gentiles, neither right with God by nature, expressed that eternity toward each other through Jewish pride of heart toward the law of -commandments and through Gentile resentment of the law because of their standing under it, Romans 3:9.

3) "For to make in himself of twain one new man" (hina tous duo ktise en auto eis hena kainon anthropon) "in order that He might create (form) the two in Himself into one new man." Though all men have been made new creatures in Christ Jesus alike, when saved by faith in Jesus Christ, the Jewish law program of distinction of position and service in worship was an occasion of breach expressing their hostility to God’s law through enmity toward each other, as Jews and Gentiles. These two in Christ, as new creatures, have equality in worship and service through the church body and program of worship and work, Acts 10:43; Matthew 20:25-26.

4) "So making peace" (poion eirenen) "Progressively making peace." That in the new nature, new spiritual birth in Christ, there is neither Jew nor Gentile; and that positions of worship ’and service in His new body, the church, make no distinction of race, progressively makes for peace and harmony in the church’s activities, Ephesians 4:1-5. Through our Lord’s death on the cross, in the flesh, He not only provided reconciliation for all kinds of sinner to God, but also purchased the church body with His blood, providing a worship body institution void of racial distinction in positions of worship and service, Colossians 1:20-21; 1 Peter 2:24; Acts 20:28.

1) "And that he might reconcile both" (kai apokatalakse tous amphoterous) "And in order that He might reconcile both," Jews and Gentiles; in order that He might remove occasion for racial barriers to equality in worship in the one church body for Jews and Gentiles, 1 Corinthians 12:12-13.

2) "Unto God in one body" (en emi somati to theo) "To God in one body," church body, assembly, congregation, temple or fellowship of worship. Reconciliation to God for the Jew and Gentile is effected by personal trust in Jesus Christ and reconciliation for their worship in one church body as baptized believers was also provided in the death of Christ, 1 Corinthians 12:27.

3) "By the cross" (dia tou staurou) "Through the cross.” Reconciliation of Jews and Gentiles to God, as one in salvation, was through the cross body of Jesus Christ, in which He bore our sins in His body on the tree. In this death He also purchased and sealed the ownership of His church body as an earthly place of reconciliation in worship, without barriers.

4) "Having slain the enmity thereby" (apokteinas ten echthran en auto) "Slaying or killing the enmity or bitterness in Himself," through His death on the cross, Colossians 1:20-21; 2 Corinthians 5:18-21. Reconciliation to God from enmity and condemnation to love and justification comes through the cross body death of Jesus Christ to the sinner; and removal of enmity, division, friction, and resentment of Jews toward Gentiles in worship was also provided in the shedding of His blood, by which He not only saved lost men, but also purchased the church as an ,assembly body through which both Jews and Gentiles might worship without "inner" or "outer" courts or barriers, Ephesians 4:4.

1) "And came and preached peace" (kai elthon evangelisato eirenen) "And coming, of His own accord, preached peace." Through the coming of Christ, in the vice-gerency of the Holy Spirit, to the church on Pentecost, the church had, through Paul, preached peace through faith in Jesus Christ and they had believed, John 20:20-21; Acts 26:16-18; Romans 5:1.

2) "To you which were afar off" (humin tois makran) "To you all (Gentiles) those once afar," without the camp, the outer courts, on the outer borders of worship. The term "afar off" also seems to allude to the fact that as Gentile heathens, they were once afar from God’s holiness and fellowship. For the gospel came to the "Jew first," leaving the Gentiles farther away, Romans 1:16.

3) "And to them that were nigh" (kai eirenen tois engus) "And peace to those very near, “ the Jews of natural Israel, John 1:11-12. Even the twelve apostles were first instructed to "go not in the way of the Gentiles, but to the lost sheep of the house of Israel," Matthew 10:5-6.

1) "For through him" (hoti di autou) "Because through Him," Jesus Christ who came preaching peace or rest through faith in Him, Matthew 11:28; John 14:27; John 16:33.

2) "We both have access" (echomen ten prosagogen oi amphoteroi) "We both (Jews and Gentiles) have or hold access or open approach." This refers to open communication of both Jew and Gentile with God and one another in the church body of prayer, praise, and worship, 1 Corinthians 12:12-13; 1 Corinthians 12:27; Ephesians 1:22-23; Ephesians 2:16; Ephesians 4:4; Colossians 1:24.

3) "By one Spirit unto the Father" (en hemi pneumati pros ton patera) "In one Spirit unto the Father," in salvation and worship, John 4:24. In one Spirit all saved, Jews and Gentiles, are baptized "into" (Greek "eis"), meaning with relationship to one body, church body, or assembly. This is specifically declared in 1 Corinthians 12:12-13; 1 Corinthians 12:27. The church is the "one body," one kind of body, by and in which Jews and Gentiles have free access of worship and service to the Father today, Ephesians 4:4. No one is "born into" the body or assembly. One is born into the family of God when he believes, is begotten or quickened by the Holy Spirit, 1 John 5:11; John 6:63. Then he, being in the Spirit, regenerated, reconciled to God by faith in the flesh; body death of Christ on the cross for him, is baptized "into" the one body, church body, or assembly where free access to worship and service exists. See?

THE CHURCH AS A TEMPLE OF WORSHIP AND SERVICE

1) "Now therefore ye are no more strangers and foreigners" (ara oun ouketi este ksenoi kai paroikoi) "Therefore then ye all are no longer strangers and sojourners,“ such as could not partake of the Jewish Passover sacrifice without being circumcised or come nigh unto the assembly to worship in the inner court to sing praises to Jehovah, Exodus 12:43-49.

2) "But fellowcitizens with the saints" (alla -este sumpolitai ton hagion) "But you all (Gentiles in the flesh) are compatriots, fellowcitizens, or associates of the saints," referring to the church at Jerusalem, the New Testament body of Christ at Jerusalem. For from them the first missionaries in Asia had been sent out, as well as from the Antioch church, Acts 1:8; Acts 8:1-4; Acts 13:1-5.

3) "And of the household of God" (kai oikeioi tou theou) "And of the household of God," refers to the church that Jesus established, which He called His house, which He left when He returned to heaven, Mark 13:34-35. To it He shall one day return and require an accounting of every member. Paul called the "house of God" the church of the living God, the pillar (support) and the ground of the truth, 1 Timothy 3:15.

1) "And are built upon" (epoikodomethentes epi) "Having been built upon." The Ephesus household, body, or church assembly had been "assembled," "developed," "organized," or "domed up" and formed into an affinity of laborers for Jesus Christ on the very doctrines of the first church, doctrines that the Jerusalem and Galilean saints held.

2) "The foundation of the apostles and prophets" (to themelio ton apostolon kai propheton) This foundation was Jesus Christ, the true Messiah, the Redeemer and the builder of the New Testament kind of body or assembly, the church, Matthew 16:18-19; Acts 4:12; Acts 20:28; Ephesians 5:25. When Jesus said, "I will build (oikodomeso), enlarge, embellish, or build up my church." He referred to His sustaining its growth or development, which He had already begun or originated, Matthew 16:18; John 3:28-29.

3) "Jesus Christ himself being the chief corner stone" (ontes akrogoniaiou autou christou iesou) Jesus Christ was and is the chief corner stone, as Savior of lost men, from dead stones to lively stones, from sin to salvation, and thereafter fitly framing them into an household of worship and service through scriptural baptism and fellowship into His body, the church, to do His work, 1 Peter 2:4-8; 1 Corinthians 12:12-13; 1 Corinthians 12:27; Ephesians 4:4.

The worthy Christian I if e is to be built both on Christ as Savior and upon or supported by the fellowship and service to be found in His spirit-empowered church, His assembly body, 1 Corinthians 3:10-15; Acts 1:8

1) "In whom all the building" (en ho pasa oikodome) "in ( centralized in) whom all (the) building or assembly" Let it be noted that the terms "household and building" refer not to a physical structure, but to an affinity of baptized believers in Jesus Christ, in joint fellowship with one another in Christ, to do His work, Mark 16:15; John 20:21.

2) "Fitly framed together" (sunarmologoumene) "Being fitted together." This indicated a state or condition of affinity of union in fellowship of the church members that constitute the assembly of worship and service. What Jesus Christ fits together, by the unity of His spirit, according to His word, is "fitly framed," assembled, or embodied, or built

3) "Groweth unto an holy temple in the Lord" (auksei eis naon hagion en kurio) "Grows into an holy shrine (temple), people, and place for holy worship and service, in the Master," see 1 Corinthians 3:16-17; 1 Corinthians 6:11. Every assembly, truly of the Lord, is a lively temple, a growing assembly, indwelt by the Holy Spirit in a special empowering way; Luke 24:49; Acts 1:8; Acts 2:1-4; 2 Corinthians 6:16. The church, or temple, or assembly of Christ on earth is a living imperfect organism, yet sanctified, set apart by Jesus Christ for divine worship and service. Her members are to seek always to live separated, sanctified lives that the Holy Spirit be not grieved, Galatians 5:25; Ephesians 4:30-32.

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, Matthew 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, 1 Corinthians 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, Matthew 18:20; Matthew 28:20; John 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 John 14:16-17; John 16:7-15; 2 Corinthians 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.