You may note that I use different English translations in the studies. This is intentional and random. In other words, I do not choose a version that best fits my interpretation, nor is the most contrary to it. I just pick one. The Greek New Testament has been translated into English many times, both for good reasons and otherwise, but mostly good, to try and remove denominational influences (such as suffered by the KJV), and get at the real meaning of the text inasmuch the English can extract it. So please, do not view the translations I use as endorsements, but as a part of the history of textual transmission of God's Word into the native tongues of Its readers.
The Blood
The first part of this section, verses 11 through 13, brings humility into the picture, as Paul reminds the Ephesians from whence they have come, and yet sheds some important and dramatic light on our own salvation, and the grace by which it is wrought.
Ephesians 2:11-13
11 Wherefore, remember, that ye were once the nations in the flesh, who are called Uncircumcision by that called Circumcision in the flesh made by hands, 12 that ye were at that time apart from Christ, having been alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope, and without God, in the world; 13 and now, in Christ Jesus, ye being once afar off became nigh in the blood of the Christ (Young's Literal Translation)
11 διο μνημονευετε οτι ποτε υμεις τα εθνη εν σαρκι οι λεγομενοι ακροβυστια υπο της λεγομενης περιτομης εν σαρκι χειροποιητου 12 οτι ητε τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω 13 νυνι δε εν χριστω ιησου υμεις οι ποτε οντες μακραν εγενηθητε εγγυς εν τω αιματι του χριστου
After the soaring verses 4-7, Paul calls the Ephesians (and us) back to earth with the imperative verb "remember" (μνημονευετε). When the 2nd person plural is used in the beginning of a sentence, and not preceded by a subject pronoun (which is never required in Greek), the imperative voice may be assumed: "Remember, that when you (were) nations (tribes) in flesh...", Paul is pointing them back to their lives without the indwelling Holy Spirit, "in flesh" (εν σαρκι), without the article, referring to the realm in which they existed. I put the verb "were" in parenthesis because it is implied, and not present in the Greek. This is used even in modern languages today, for example, Russian has no conjugated present form of the verb "to be" (neither does Hebrew, BTW). "The tree green", "the green tree", are equivalent to "the tree IS green". When the description in the predicate position is so strongly identified with the nature of the subject, the use of the ellipsis is obvious, and some would suggest it is so obvious it is not an ellipsis at all. However, I think (my opinion) the linking of the pronoun with the predicate descriptor without a "be" form constitutes an ellipsis, especially since it would require, by context, a past tense form.
It is good for us to remember from whence we have come; that we, too, were wholly undesirable and our ways could easily have gone the way of the world we now despise. We must remember that the only thing that separates us (the Redeemed, the Possession) from someone who is a slave to sin today is grace. That is all. Nothing more, nothing less than the grace of God. "There but by the grace of God, go I", is founded upon a great Christian truth.
"...who are called Uncircumcision by that called Circumcision in the flesh made by hands..." I share the following because it is interesting: that which is translated "uncircumcision" in the Greek (ακροβυστια) literally references the tip of the male sex organ (an unkind and vulgar slang even used today), while the word "circumcision" (περιτομης) means "a cut around", accurately rendered by its English equivalent. I hope you get some idea of the harshness of the Jewish bigotry toward non-Jews. It was not merely, "I am Jewish, and you are something else, and it is OK." No, it was more, "I am Jewish, and you are something far less, get out of my face." This is not being Anti-Semitic, just being historical so you can see the significance of what Paul will describe later. But Paul also reminds the Ephesians that what the Jews have, the Circumcised, is "in the flesh made by hands" (εν σαρκι χειροποιητου). It is the same "in flesh" phrase (εν σαρκι) used to described the Ephesians' previous condition -- just as absent of the Spirit of God, χειροποιητου, one of those great Koine Greek compound words "of handmade (origin)". It is in the genitive, alluding to the type of circumcision, one "hand-" (χειρο-) made (ποιητου). In other words, who were the Jews to be calling the Ephesians vulgar names? They were both in exactly the same spiritual state.
Verse 12 continues with "that ye were at that time apart from Christ, having been alienated from the commonwealth of Israel, and strangers to the covenants of the promise, having no hope, and without God, in the world" (οτι ητε τω καιρω εκεινω χωρις χριστου απηλλοτριωμενοι της πολιτειας του ισραηλ και ξενοι των διαθηκων της επαγγελιας ελπιδα μη εχοντες και αθεοι εν τω κοσμω). The adverb χωρις can be translated as "far off" or "without", and the total strength of that adverb comes into play here. Paul describes them as being "far off" from Christ figuratively; whatever Christ is and represents they were polar opposites (as are all of the unredeemed, even us), and they were literally "without" Christ. The only advantage the Jews had over the Gentiles was this: an awareness of "των διαθηκων της επαγγελιας", "the covenants (plural) of the promise (singular)". "The covenants" refers to the conditions God gave the people of Israel with respect to His one promise: the Redeemer. Because the Ephesians, as Gentiles, were not a part of the community of Israel, and because of this separation or estrangement, they lived unaware of this promise -- ελπιδα μη εχοντες, "not having hope". Without the knowledge of the promise of the Redeemer, Paul reckons their lives as without hope, and therefore αθεοι εν τω κοσμω, "godless in this world". Ironically, the word for "godless" is αθεοι, which is plural and means "without/against the gods", an accusation hurled at Gentile Christians for rejecting the gods of the state.
After Paul helps the Ephesians (and us) to "remember!", he brings us back to grace:
13 and now, in Christ Jesus, ye being once afar off became nigh in the blood of the Christ
13 νυνι δε εν χριστω ιησου υμεις οι ποτε οντες μακραν εγενηθητε εγγυς εν τω αιματι του χριστου
νυνι δε, "...and now...", using the prolonged form of the Greek word for "now", νυν; the -ι is used to bring both emphasis and immediacy to the adverb, and thusly Paul begins to "wrap up" verses 11-12. εν χριστω ιησου "in Christ Jesus", whatever is to follow, it is "in Christ Jesus", it abides in Him, with Him, a part of His realm, and this holds primacy. υμεις οι ποτε οντες μακραν εγενηθητε εγγυς, "...when you being far off have become near..." εγενηθητε comes from the root form γινομαι, "I become", a deponent verb; that is, a verb in the passive form but being active in meaning. It is a verb indicating a change of state, condition, or status. Had Paul stopped with εγγυς, or "near", one might think that the Ephesians morphed themselves, but Paul does not risk such a notion, adding the prepositional phrase εν τω αιματι του χριστου "in the blood of Christ", with the phrase εν τω αιματι (in the blood) indicating and emphasizing the instrument by which this change of state takes place. It is only because of the blood of Christ that we can be brought near, once and for all. His blood was the chosen instrument of God the Father whereby the Father's Possession might be brought near to Him for all time, eternity.
Remember your past, remember the grace, remember the blood...
Grace and peace,
Mark
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