Salvation Is by Love
But God, being rich in mercy, because of His great love with which He loved us, (2:4)
Salvation is from sin and by love. God’s mercy is plousios, rich, overabounding, without measure, unlimited. The problem with reconciliation is not on the Lord’s side. The two words but God show where the initiative was in providing the power of salvation. His great desire is to be rejoined with the creatures He made in His own image and for His own glory. The rebellion and rejection is on man’s side. Because He was rich in mercy toward us and had great love for us, He provided a way for us to return to Him. In Romans 11:32 the apostle Paul focuses on this same issue in saying, “God has shut up all in disobedience that He might show mercy to all.” His purpose in so doing is given in verse 36: “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen” (emphasis added).
Salvation for God’s glory is by the motivation and power of God’s great love. God is intrinsically kind, merciful, and loving. And in His love He reaches out to vile, sinful, rebellious, depraved, destitute, and condemned human beings and offers them salvation and all the eternal blessings it brings. Man’s rebellion is therefore not only against God’s lordship and law but against His love.
If a person were driving down the street and carelessly ran down and killed a child, he probably would be arrested, tried, fined, and imprisoned for involuntary manslaughter. But after he paid the fine and served the sentence he would be free and guiltless before the law in regard to that crime. But paying his penalty before the law would do nothing to restore the life of the child or alleviate the grief of the parents. The offense against them was on an immeasurably deeper level. The only way a relationship between the parents and the man who killed their child could be established or restored would be for the parents to offer forgiveness. No matter how much the man might want to do so, he could not produce reconciliation from his side. Only the one offended can offer forgiveness, and only forgiveness can bring reconciliation.
Though greatly offended and sinned against (as depicted in the parable of Matt. 18:23–35), because of God’s rich … mercy and His great love He offered forgiveness and reconciliation to us as He does to every repentant sinner. Though in their sin and rebellion all men participated in the wickedness of Jesus’ crucifixion, God’s mercy and love provide a way for them to participate in the righteousness of His crucifixion. “I know what you are and what you have done,” He says; “but because of My great love for you, your penalty has been paid, My law’s judgment against you has been satisfied, through the work of My Son on your behalf. For His sake I offer you forgiveness. To come to Me you need only to come to Him.” Not only did He love enough to forgive but also enough to die for the very ones who had offended Him. “Greater love has no one than this, that one lay down his life for his friends” (John 15:13). Compassionate love for those who do not deserve it makes salvation possible.
Salvation Is into Life
even when we were dead in our transgressions, [God] made us alive together with Christ (by grace you have been saved), (2:5)
Above all else, a dead person needs to be made alive. That is what salvation gives—spiritual life. To encourage believers who doubt the power of Christ in their lives, Paul reminds them that if God was powerful and loving enough to give them spiritual life together with Christ, He is certainly able to sustain that life. The power that raised us out of sin and death and made us alive (aorist tense) together with Christ (cf. Rom. 6:1–7) is the same power that continues to energize every part of our Christian living (Rom. 6:11–13). The we may emphasize the linking of the Jew with the Gentile “you” in verse 1. Both are in sin and may receive mercy to be made alive in Christ.
When we became Christians we were no longer alienated from the life of God. We became spiritually alive through union with the death and resurrection of Christ and thereby for the first time became sensitive to God. Paul calls it walking in “newness of life” (Rom. 6:4). For the first time we could understand spiritual truth and desire spiritual things. Because we now have God’s nature, we now can seek godly things, “the things above” rather than “the things that are on earth” (Col. 3:2). That is what results from being alive together with Christ. “We shall also live with Him” (Rom. 6:8) says the apostle, and our new life is indistinguishable from His life lived in us (Gal. 2:20). In Christ we cannot help but be pleasing to God.
But because of his great love for us, God, who is rich in mercy, made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.
It is customary in preparing English translations of the New Testament to rearrange the Greek phrases. This is appropriate, because English syntax is different from Greek syntax and the rearrangements present better for the English mind what the Greek is saying. Still, I wish the translators of the New International Version had not rearranged the phrases of Ephesians 2:4. For in the Greek text this classical statement of the gospel begins with the two words “but God,” and that dramatic beginning is weakened when the words “because of his great love for us” are interposed.
D. Martyn Lloyd-Jones rightly says in his commentary, “These two words, in and of themselves, in a sense contain the whole of the gospel.” They tell what God has done, how God has intervened in what otherwise was an utterly hopeless situation. Before God’s intervention we were as Ephesians 2:1–3 describes us: “As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. All of us also lived among them at one time, gratifying the cravings of our sinful nature and following its desires and thoughts. Like the rest, we were by nature objects of wrath.”
This is a deplorable, desperate, heinous condition. “But God!” The intervention of those words and what they represent make all the difference.
I want to ask four questions as I seek to expound these words: (1) Who is this God? (2) What has he done? (3) Why has he done it? and (4) What must I then do?
Who is This God?
It is important that we begin by discussing the nature of the God about whom Paul writes, for there are different ideas of God and not all ideas of who he is fill the bill. Many people think of God as a benevolent but nevertheless basically weak being. He would like to help us (and does somewhat), but he cannot do much. He is limited by evil and controlled by circumstances. Others think of God as powerful, but as distant and austere. He could help, but he does not care. People have thousands of conflicting and inadequate ideas about God. But the God about whom Paul is writing is not the God of this type of human imagining. He is the God of the Bible, the God of the Lord Jesus Christ. He is the God Paul has already presented gloriously in the first chapter.
What do we know about this God? We know a number of things.
- God is sovereign. The most important thing that can be said about the God of the Bible is that God is sovereign. In fact if God is not sovereign, God is not God. Sovereignty means rule, so to say that God is sovereign is to say that God rules his creation. He made it, and he is in control of it. Nothing occurs without his permission. Nothing ever rises up to surprise him. What God has ordained from the beginning comes to pass. Because he knows this, Paul can speak as he does in the first chapter. For here he is not merely talking about what God has done in the past. That might be established merely by observation. He is also talking about the future, showing that God is at work to exalt Jesus as head of all things and subject everything to him. Paul speaks positively and certainly about the future because God is in control of it just as he has controlled the past. The future is certain because the all-powerful, sovereign God determines it.
- God is holy. Nothing is more apparent in Paul’s opening description of God’s great plan of salvation, unfolding over the ages, than that God is a moral God. He is not indifferent to issues of right and wrong, justice and injustice, righteousness and sin. On the contrary, it is because of his opposition to everything sinful that his great plan of salvation was devised and is being executed. Sin will be punished; righteousness will be exalted in his universe.
- God is full of wrath against sin. This point flows from God’s holiness. It is the outworking of his holiness against all that is opposed to it. This is why our condition is so frightful. Paul describes us as being “dead in [our] transgressions and sins” (Eph. 2:1). That is bad, of course. But it would not be frightful apart from God’s wrath against those transgressions. Apart from wrath we might simply conclude that this is just the way things are. God is God; we are people. He is holy; we are not holy. Let God go his way, and we will go ours. Ah, but it does not work like that. God does not simply take his own path. This is his universe. He is the holy God, and our sin has introduced a foul blemish into it. He is opposed to sin and is determined to stamp it out.
This is the God of the Bible and of the Lord Jesus Christ, the God about whom Paul is writing. This God is what we need, though we do not know it in our sinful state. Instead of coming to him to find new life and righteousness, we run from him to wickedness and spiritual death.
What Has God Done?
But God! It is wonderful to discover that although we run from God, preferring wickedness and death to righteousness and life, God has not run from us. Instead, he has come to us, and has done for us precisely what needed to be done. In a word, he has saved us. He has rescued us from the desperate, deplorable condition described at the beginning of the chapter.
When we were discussing the state of men and women before God intervenes to save them, I pointed out that our position as sinners (apart from God) is hopeless for three reasons. First, we are “dead in [our] transgressions and sins.” This means that we are no more able to help ourselves spiritually than a corpse is able to improve its condition. Even when the gospel is preached we are no more able to respond to it than a corpse can respond to a command to get up—unless God speaks the command. Dead means hopeless. When a person dies, the struggle is over. Second, we are enslaved by sin. This spiritual death is a strange thing. Although we are dead in sin so far as our ability to respond to God is concerned, we are nevertheless alive enough to be quite active in the practice of wickedness. In fact, we are enslaved to wicked practices. We are enslaved to sin. Third, we are under God’s just sentence for our transgressions so that, as Paul says, we are “by nature objects of wrath” (v. 3).
But God! Here is where the beauty and wonder of the Christian gospel comes in. We were hopelessly lost in wickedness. But God has intervened to save us, and he has saved us by intervening sovereignly and righteously in each of these areas.
Notice how this works out. We were dead in sins, but God “made us alive with Christ even when we were dead in transgressions” (v. 5). As I suggested at the close of the last chapter, our experience as Christians is like that of Jesus’ friend Lazarus. We were dead to any godly influence. But God can awaken the dead, and that is what he has done for us. Like Lazarus, we have heard the Lord calling us to “come out” (John 11:43); his voice brought forth life in us, and we have responded, emerging wonderfully from our spiritual tomb. Now life is no longer as it was. Life is itself new, and in addition we have a new Master and a new standard of righteous living to pursue.
Again, not only were we dead in our sins; we were also enslaved by them. Even though we might have desired to do better, we could not. Instead our struggles to escape only drew us down, plunging us deeper and deeper into sin’s quicksand. But God! God has not only called us back to life; he has also, Paul writes, “raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus” (v. 6). There are no slaves in heaven. So if we have been raised up with Christ and been made to sit in the heavenly realms in him, it is as free men and women. Sin’s shackles have been broken, and we are freed to act righteously and serve God effectively in this world.
Third, God has dealt with the wrath question. In our sins we are indeed “objects of wrath” (v. 3). But since Jesus has suffered in our place for our sin and we have been delivered from it, we are no longer under wrath. Instead we are objects of “the incomparable riches of [God’s] grace, expressed in his kindness to us in Christ Jesus” (v. 7).
John R. W. Stott puts it like this: “These two monosyllables [‘but God’] set against the desperate condition of fallen mankind the gracious initiative and sovereign action of God. We were the objects of his wrath, but God out of the great love with which he loved us had mercy upon us. We were dead, and dead men do not rise, but God made us alive with Christ. We were slaves, in a situation of dishonour and powerlessness, but God has raised us with Christ and set us at his own right hand, in a position of honour and power. Thus God has taken action to reverse our condition in sin.”
The words “but God” show what God has done. Besides, they draw our thoughts to God and encourage us to trust him in all things.
Am I ignorant of God? Indeed, I am. “ ‘No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him’—but God has revealed it to us by his Spirit” (1 Cor. 2:9–10).
Am I tempted to sin? Indeed, I am. “Temptation … is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it” (1 Cor. 10:13, kjv).
Am I foolish, weak, ignoble? Yes, that too. “But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him” (1 Cor. 1:27–29).
Have I been the victim of other people’s sin and ill will? Probably, or at least I will be sooner or later. Still I will be able to say, “You intended to harm me, but God intended it for good to accomplish what is now being done” (Gen. 50:20).
May I put it quite simply? If you understand those two words—“but God”—they will save your soul. If you recall them daily and live by them, they will transform your life completely.
Why Did God Do It?
The third question I want to ask is: Why? Why did God do all that Paul and these other passages tell us he has done? There is only one answer: grace. He has done this because it has pleased him to do it. I say “one answer.” Yet, strictly speaking, Paul expresses the thought not with one but with four words.
- Love (v. 4). God has done this, Paul says, “because of his great love for us.” C. S. Lewis described this love by saying, “God, who needs nothing, loves into existence wholly superfluous creations in order that he may love and perfect them. He creates the universe, already foreseeing—or should we say ‘seeing’? there are no tenses in God—the buzzing cloud of flies about the cross, the flayed back pressed against the uneven stake, the nails driven through the mesial nerves, the repeated torture of back and arms as it is time after time, for breath’s sake, hitched up. … Herein is love. This is the diagram of Love Himself, the inventor of all loves.”
- Mercy (v. 4). Mercy is related to love; it flows from it. But mercy has the sense of favor being shown to those who deserve the precise opposite. If nothing but a proper code of rewards and retribution were followed, sinners would receive God’s wrath. That they do not is because God is merciful. Instead of condemning them, as he had every right to do, he reached out and saved them through the death of Jesus Christ.
- Grace (v. 5). This is the word that seems chiefly to have been on Paul’s mind, for he repeats it in an almost identical sentence in the latter half of this same paragraph. Verse 5 says, “It is by grace you have been saved.” Verses 8 and 9 say similarly, “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast.” Grace means that there is no cause in us why God should have acted as he did. We think the opposite. We think God owes us something. Even after we become Christians we often find ourselves thinking in these terms. “Certainly God owes everyone at least a chance,” we say. Or when God fails to do something we think he should do, we say, “It just isn’t fair.” So long as we think that way we do not understand grace. Grace is God’s favor to the utterly undeserving.
- Kindness (v. 7). Compared to the others this word seems a bit weak, but it is not. It flows from the character of God, who is not weak. Kindness means much in our daily living as believers. In the course of our lives we often sin grievously and foolishly. But God does not strike us down when we do. He does not turn on us. Instead he is astonishingly kind. He protects us from the worst of sin’s consequences, and he speaks softly to draw us back onto the path of obedience and virtue.
Why has God acted thus? Paul’s answer is that God is love, mercy, grace, and kindness. God acts this way because that is what he is. We can only marvel that he is love, mercy, grace, and kindness in addition to being sovereign, holy, and full of wrath against sin. We praise him for it.
What Must I Do?
We are saved by God’s grace alone, but once we are saved, we inevitably want to serve the one who has been so loving to us. Are you still unsaved? If so, let this utterly unmerited love of God in Jesus Christ move and woo you. In Romans we read, “But God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Rom. 5:8). Are you already a believer? If so, let this great love of God move you to the heights of consecration and activity. The hymn writer said,
Love so amazing, so divine,
Demands my soul, my life, my all.
This is what John Calvin had in mind as he drew to the close of his exposition of these verses. He summarized wisely, “Now let us cast ourselves down before the majesty of our good God with acknowledgment of our faults, praying him to make us so to feel them that it makes us not only confess three or four of them, but also go back even to our birth and acknowledge that there is nothing but sin in us, and that there is no way for us to be reconciled to our God, but by the blood, death and passion of our Lord Jesus Christ.
“And therefore as often as we feel any regrets to turn aside from the grace of God, and to cite us before his judgment seat, let us have no other refuge than the sacrifice by which our Lord Jesus Christ has made atonement between God and us. And whenever we are weak, let us desire him to remedy it by his Holy Spirit, which is the means that he has ordained to make us partakers of all his gracious gifts. And let us so continue in the same that we may be an example to others and labour to draw them with us to the faith and unity of the doctrine, and by our life and good conversation show that we have not in vain gone to so good a school as that of the Son of God.”
His Merciful Love: His Motive (2:4–5)
Paul first describes God’s reason for saving his people even though they are originally dead and are by nature objects of his wrath. Why does God make us spiritually alive? Paul answers, “Because of his great love for us, God, who is rich in mercy, made us alive …” (Eph. 2:4–5). This love is not toward the innocent. God expresses his love to those who were disobedient, who by nature followed the ways of the world and of Satan. “God demonstrates his own love for us in this: While we were still sinners, Christ died for us” (Rom. 5:8).
John Van Tholen was a Christian Reformed Church pastor in Rochester, New York, who was diagnosed with a very dangerous cancer. Invoking the truths of God’s sovereign mercy from Paul’s letters, Pastor Van Tholen reflected on what this struggle with cancer meant in the process of making him more aware of the glory of God’s provision:
Paul writes that “while we were still weak Christ died for the ungodly.” He wants us to marvel at the Christ of the Gospel, who comes to us in our weakness and need. Making sure we get the point, Paul uses the word (“still”) twice … in a repetitious and ungrammatical piling up of his meaning. “Still while we were still weak, at the right time Christ died for the ungodly.…”
I’m physically weak, but that is not my main weakness.…
While we were still weak … still sinners, still enemies, we were reconciled to him through the death of his Son. I find it unfathomable that God’s love propelled him to reach into our world with such scandalous grace, such a way out, such hope.
No doubt God has done it, because there is no hope to be found anywhere else.
This beautiful truth of God’s unconditional love is the heart of the gospel that becomes most dear to us when by God’s grace we see our own weakness so clearly that we know that there is nothing in us that warrants God’s love. Time and again I have heard words of consternation from those whose sin is so plain to them that they believe God should not love them; the high school student whose dating life has become promiscuous; the churchman whose marriage is falling apart due to his own hardness; the seminarian who, despite his aspirations and location, is still caught in a cyclic web of addiction and guilt; the young mother who doubts that she can treat her children better than her mother treated her. Over and over, in these situations, I have heard desperate souls saying, “Because of what I have done, because of who I am, God should not love me.” And these words are true. On the basis of justice alone, a holy God should not love the sinful. Yet, having dispensed his justice in the judgment of his Son, our God not only delights to extend us his mercy, but by his power he enables us to respond to his love.
4. But God, who is rich in mercy. Now follows the second member of the sentence, the substance of which is, that God had delivered the Ephesians from the destruction to which they were formerly liable; but the words which he employs are different. God, who is rich in mercy, hath quickened you together with Christ. The meaning is, that there is no other life than that which is breathed into us by Christ: so that we begin to live only when we are ingrafted into him, and enjoy the same life with himself. This enables us to see what the apostle formerly meant by death, for that death and this resurrection are brought into contrast. To be made partakers of the life of the Son of God,—to be quickened by one Spirit, is an inestimable privilege.
On this ground he praises the mercy of God, meaning by its riches, that it had been poured out in a singularly large and abundant manner. The whole of our salvation is here ascribed to the mercy of God. But he presently adds, for his great love wherewith he loved us. This is a still more express declaration, that all was owing to undeserved goodness; for he declares that God was moved by this single consideration. “Herein,” says John, “is love, not that we loved God, but that he loved us.—We love him because he first loved us.” (1 John 4:10, 19.)
5. Even when we were dead in sin. These words have the same emphasis as similar expressions in another Epistle. “For when we were yet without strength, in due time Christ died for the ungodly.—But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.” (Rom. 5:6, 8.) Whether the words, by grace ye are saved, have been inserted by another hand, I know not; but, as they are perfectly agreeable to the context, I am quite willing to receive them as written by Paul. They shew us that he always feels as if he had not sufficiently proclaimed the riches of Divine grace, and accordingly expresses, by a variety of terms, the same truth, that everything connected with our salvation ought to be ascribed to God as its author. And certainly he who duly weighs the ingratitude of men will not complain that this parenthesis is superfluous.
4 Swiftly Paul adds the good news: “But” (de) God has acted to remedy human hopelessness, for God is rich in mercy. “Mercy” (eleos, GK 1799), also translated as “compassion” or “pity,” occurs seventy-eight times in the NT, twenty-six of those in Paul’s letters. In the LXX it dominantly translated the Hebrew ḥesed (GK 2876)—God’s covenantal faithfulness to his undeserving people. In the Gospels the sick appeal to Jesus for mercy—that he show kindness by healing (e.g., Mk 10:47–48 par.). This unmerited, compassionate commitment motivates God’s rescue effort for his disobedient, wayward creatures (cf. Tit 3:5). God has decided to have mercy on all people, Jews and Gentiles (cf. Ro 11:32). In the next verses here, Paul characterizes this divine motivation as “grace” (vv. 5, 7–8).
God’s “great love” forms the second basis for his rescue of humanity. Paul commonly situates God’s actions for his people in his great love (Ro 5:5, 8; 8:39; Eph 5:2, 25). In 1:4 we saw that love was the motivation for God’s pretemporal determination to adopt his people. Here we find a kind of Semitic redundancy, where Paul uses the verb and noun together: “on account of the great love [with] which he loved us” (Paul uses both the noun agapē, GK 27, and the verb agapaō, GK 26). Not elegant in a literal translation, but the point emerges forcefully.
5 Now we discover what God’s mercy and love motivated him to do: he raised to life with Christ us who were dead in transgressions (cf. v. 1). Paul does not assert that all the dead ones will live—only “us.” In 1:20 Paul rehearsed God’s great power in bringing Jesus back to physical life. Jesus had been physically dead, and God raised him from among the dead and installed him on his heavenly throne at God’s right hand. Now we learn here that much more was riding on Jesus’ resurrection than simply the restoration of his own physical life. We who were spiritually dead were “made alive with” Christ, a composite verb prefixed with the preposition “with” (syn), which occurs only here and at Colossians 2:13 and later Christian writings dependent on these verses. In other words, those “with Christ” were raised with Christ (this redundancy being Paul’s). To relieve the redundancy, some aver that the verb might indicate “with each other,” anticipating vv. 11–22 (so Barth, 1:222). “In Christ” we were raised to a life together with other believers. Though attractive, this is unlikely: the parallel to Colossians 2:13, the essential meaning of the verb, and the pervasive concept of corporate solidarity probably point only to union “with Christ.” We participated in Christ’s resurrection from the dead, and it means we too live now. Though our physical resurrection awaits the end of the age, again Paul has brought eschatology into the present. What will happen physically has already happened spiritually, since we are “in Christ.” Formerly “dead,” we now live. Formerly dominated by the power center of the world system, we now live through the power of the Holy Spirit (1:13, 18–19).
In a brief parenthesis (repeated in v. 8) that switches back to second person “you,” Paul appends a third motivation for God’s action and then describes the event with an extremely loaded term. “Grace,” along with mercy and love, moved God to “save.” The dative case chariti (GK 5921) points to cause; grace is the basis and reason God saved. Paul pinpointed God’s grace in 1:2, 6–7, already identifying it as the motivation behind God’s decision to grant redemption and to forgive sins. This connecting of salvation and grace reflects a rare combination for Paul (see 2 Ti 1:9; Tit 2:11).
Because of God’s grace, “you have been saved” (here Paul uses the verbal form sōzō, GK 5392, the cognate of the noun for salvation he used in 1:13). Though the salvation word group can convey the physical sense of “rescue,” “deliver,” or “preserve,” the theological meaning most interests readers of Paul, who uses it to convey the grand sense of God’s rescue of his people from their sinful condition. Jesus received his very name—which means “Yahweh saves”—“because he will save his people from their sins” (Mt 1:21). Paul’s apostolic mission was to use all available means to “save some” (1 Co 9:22), because “God was pleased … to save those who believe” (1 Co 1:21). Paul assured his readers in Ephesians 1:13 that, because they believed the good news of salvation, God rescued them—he saved them. The good news shouts out that God saves through Jesus’ resurrection from the dead those dead in sin. Here and in v. 8 Paul employs the perfect tense of “save,” the most heavily marked Greek tense (and rarely used for “save” elsewhere and never by Paul; see Mk 5:34 par.; 10:52 par.; Lk 7:50). In so doing, he emphasizes the ongoing consequences in the present of God’s action to save. Not only did God save them, but believers enjoy the ongoing results of that salvation. They live in a saved condition.
2:4–5 / From the perversity of humanity as disobedient sinners deserving God’s wrath, the apostle turns, in sharp contrast, to the mercy and love of God. God’s mercy proceeds from his love and is his way of reaching out to those totally undeserving. We were, he claims, dead in transgressions. However, the good news of the gospel is that God has acted decisively in Christ to correct that situation. And finally, in 2:5, one finds the verb that has kept the reader in suspense since the beginning of 2:1: Those who were spiritually dead (2:1) have become the recipients of God’s mercy and love in that he made us alive with Christ.
This action of God is the first of three experiences that the believer has in union with Christ. Literally, it reads that God’s love and mercy have “made us alive together with Christ” (synezōopoiēsen), stressing the intimate union believers have with the Lord. All three verbs—“brought us to life,” “raised us up,” and “to rule with him”—are compound verbs prefixed with the Greek preposition syn, which means “together with.” These terms express that the believer shares these experiences with Christ and thus with everyone else in the body of Christ. Believers who “die” or are “buried” with Christ (Rom. 6:4, 6, 8; Gal. 2:20; Phil. 3:10; Col. 2:12), also are made alive (Eph. 2:5), raised (Rom. 6:4; Eph. 2:6; Col. 2:12) and enthroned (Eph. 2:6; Col. 3:1).
There is no significant theological distinction between being “made alive” and “raised” with Christ. Both terms vividly contrast with the state of spiritual death that was mentioned earlier. In the Greek text (cf. rsv, niv) the phrase it is by grace you have been saved appears as a parenthesis and receives no further explanation until 2:8. Grace is God’s unmerited favor to humanity, and reference to it here is a sharp reminder that the change from death to life is due entirely to God’s initiative and not human action. Saved, apparently, is equivalent to being brought to life with Christ. It appears in the perfect passive form as you have been saved (sesōsmenoi)—the tense in Greek that describes a present state that has resulted from a past action. Salvation, therefore, is an accomplished fact (fait accompli), and its effects are continuous upon the believer.
 MacArthur, J. F., Jr. (1986). Ephesians (pp. 58–59). Chicago: Moody Press.
 Boice, J. M. (1988). Ephesians: an expositional commentary (pp. 51–56). Grand Rapids, MI: Ministry Resources Library.
 Chapell, B. (2009). Ephesians. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (pp. 81–83). Phillipsburg, NJ: P&R Publishing.
 Calvin, J., & Pringle, W. (2010). Commentaries on the Epistles of Paul to the Galatians and Ephesians (pp. 224–225). Bellingham, WA: Logos Bible Software.
 Klein, W. W. (2006). Ephesians. In T. Longman III & D. E. Garland (Eds.), The Expositor’s Bible Commentary: Ephesians–Philemon (Revised Edition) (Vol. 12, pp. 67–68). Grand Rapids, MI: Zondervan.
 Patzia, A. G. (2011). Ephesians, Colossians, Philemon (pp. 179–180). Grand Rapids, MI: Baker Books.