In chapter 2  the operation of the power of God on earth, for the purpose of bringing souls into the enjoyment of their heavenly privileges, and thus of forming the assembly here below, is presented, rather than the unfolding of the privileges themselves, and consequently that of the counsels of God. It is not even these counsels; it is the grace and the power which work for their fulfilment, by leading souls to the result which this power will produce according to those counsels. Christ is first seen, not as God come down here and presented to sinners, but as dead, that is, where we were by sin, but raised from it by power. He for sin had died; God had raised Him from the dead, and set Him at His own right hand. We were dead in our trespasses and sins: He has quickened us together with Him. But as it is the earth that is in question, and the operation of power and grace on the earth, the Spirit naturally speaks of the condition of those in whom this grace works, in fact of the condition of all. At the same time, in the earthly forms of religion, in the system that existed on earth, there were those who were nigh and those who were far off. Now we have seen that in the full blessing of which the apostle speaks the nature of God Himself is concerned; in view of which, and to glorify which, all His counsels were settled. Therefore outward forms, although some of them had been established provisionally on the earth by God's own authority, could now have no value. They had served for the manifestation of the ways of God as shadows of things to come, and had been connected with the display of God's authority on earth among men, maintaining some knowledge of God-important things in their place; but these figures could do nothing as to bringing souls into relationship with God, in order to enjoy the eternal manifestation of His nature, in hearts made capable of it by grace, through their participation in that nature and reflecting it. For this, these figures were utterly worthless; they were not the manifestation of these eternal principles. But the two classes of man, Jews and Gentles, were there; and the apostle speaks of them both. Grace takes up persons from both to form one body, one new man, by a new creation in Christ.
In the first two verses of this chapter he speaks of those who were brought out from among the nations that knew not God-Gentiles, as they are usually called. In verse 3 he speaks of the Jews-"We all also," he says. He does not enter here into the dreadful details contained in Romans 3,  because his object is not to convince the individual, in order to shew him the means of justification, but to set forth the counsels of God in grace. Here then he speaks of the distance from God in which man is found under the power of darkness. With regard to the nations, he speaks of the universal condition of the world. The whole course of the world, the entire system, was according to the prince of the power of the air; the world itself was under the government of him who worked in the hearts of the children of disobedience, who in self-will evaded the government of God, although they could not evade His judgment.
If the Jews had external privileges; if they were not in a direct way under the government of the prince of this world (as was the case with the nations that were plunged in idolatry, and sunk in all the degradation of that system in which man wallowed, in the licentiousness into which demons delighted to plunge him in derision of his wisdom); if the Jews were not, like the Gentiles, under the government of demons, nevertheless in their nature they were led by the same desires as those by which demons influenced the poor heathen. The Jews led the same life as to the desires of the flesh; they were children of wrath, even as others, for that is the condition of men; they are in their nature the children of wrath. In their outward privileges the Israelites were the people of God; by nature they were men as others. And remark here these words, "by nature." The Spirit is not speaking here of a judgment pronounced on the part of God, nor of sins committed, nor of Israel having failed in their relationship to God through falling into idolatry and rebellion, nor even of their having rejected the Messiah and so deprived themselves of all resource-all of which Israel had done. Neither does He speak of a positive judgment from God pronounced on the manifestation of sin. They were, even as all men, in their nature the children of wrath. This wrath was the natural consequence of the state in  Man as he was, Jew or Gentile, and wrath, naturally went together, even as there is a natural link between good and righteousness. Now God, though in judgment taking cognisance of all that is contrary to His will and glory, in His own nature is above all that. To those who are worthy of wrath He can be rich in mercy, for He is so in Himself. The apostle therefore presents Him here as acting according to His own nature towards the objects of His grace. We were dead, says the apostle-dead in our trespasses and sins. God comes, in His love, to deliver us by His power-"God, who is rich in mercy, according to his great love wherewith he loved us." There was no good working in us: we were dead in our trespasses and sins. The movement came from Him, praised be His name! He has quickened us; not only that-He has quickened us together with Christ. He had not said in a direct way, that Christ had been quickened, although it may be said, where the power of the Spirit in Himself is spoken of. He was however raised from the dead; and, when we are in question, we are told that all the energy by which He came forth from death is employed also for our quickening; and not only that; even in being quickened we are associated with Him. He comes forth from death-we come forth with Him. God has imparted this life to us. It is His pure grace, and a grace that has saved us, that found us dead in sins, and brought us out of death even as Christ came out of it, and by the same power, and brought us out with Him by the power of life in resurrection-with Christ,  to set us in the light and in the favour of God, as a new creation, even as Christ Himself is there. Jews and Gentiles are found together in the same new position in Christ. Resurrection has put an end to all those distinctions; they have no place in a risen Christ. God has quickened the one and the other with Christ.
Now, Christ having done this, Jews and Gentiles, without the differences which death had abolished, are found together in the risen and ascended Christ, sitting together in Him in a new condition common to both-a condition described by that of Christ Himself.  Poor sinners from among the Gentiles, and from among the disobedient and gainsaying Jews, are brought into the position where Christ is, by the power which raised Him from the dead and set Him at God's right hand,  to shew forth in the ages to come the immense riches of the grace which had accomplished it. A Mary Magdalene, a crucified thief, companions in glory with the Son of God, all we who believe, will bear witness to it. It is by grace we are saved. Now we are not yet in the glory: it is by faith. Would any one say that at least the faith is of man?  it is not of ourselves in this respect either; all is the gift of God; not of works, in order that no one may boast. For we are His workmanship.
In how powerful a way the Spirit puts God Himself forward, as the source and operator of the whole, and the sole one! It is a creation, but, as His work, of a result which is in accordance with His own character. Now it is in us that this is done. He takes up poor sinners to display His glory in them. If it is the operation of God, assuredly it will be for good works: He has created us in Christ for them. And observe here that if God has created us for good works, these must in their nature be characterised by Him who has wrought in us, creating us according to His own thoughts. It is not man who seeks to drawnigh to God, or to satisfy Him by doing works that are pleasing to Him according to the law-the measure of that which man ought to be; it is God who takes us up in our sins, when there is not one moral movement in our hearts ("none that understandeth, none that seeketh after God"), and creates us anew for works in accordance with this new creation. It is an entirely new position that we are placed in, according to this new creation of God-a new character that we are invested with according to the pre-determination of God. The works are pre-determined also according to the character which we put on by this new creation. All is absolutely according to the mind of God Himself. It is not duty according to the old creation. 
All is the fruit of God's own thoughts in the new creation The law disappears with regard to us even as to its works; together with the nature to which it applied. Man obedient to the law was man as he ought to be according to the first Adam; the man in Christ must walk according to the heavenly life of the second Adam, and walk worthy of Him as the Head of a new creation, being raised up with Him, and being the fruit of the new creation-worthy of Him who has formed him for this very thing (2 Cor. 5:5).
The Gentiles therefore enjoying this ineffable privilege-although the apostle does not recognise Judaism as a true circumcision-were to remember from whence they had been taken; without God and without hope as they were in the world, strangers to all the promises. But however far off they had been, now in Christ they were brought nigh by His blood. He had broken down the middle wall, having annulled the law of commandments by which the Jew, who was distinguished by these ordinances, was separated from the Gentiles. These ordinances had their sphere of action in the flesh. But Christ (as living in connection with all that), being dead, has abolished the enmity to form in Himself of the two-Jew and Gentile-one new man; the Gentiles brought nigh by the blood of Christ, and the middle wall of partition broken down, to reconcile both to God in one body; having by the cross not only made peace, but destroyed-by grace that was common to both, and to which one could make no more claim than the other, since it was for sin-the enmity that existed, till then, between the privileged Jew and the idolatrous Gentile far from God, abolishing in His flesh the enmity, the law of commandments contained in ordinances.
Having made peace, He proclaimed it with this object to the one and the other, whether far off or nigh. For by Christ we all-whether Jews or Gentiles-have access by one Spirit to the Father. It is not the Jehovah of the Jews (whose name was not called upon the Gentiles); it is the Father of Christians, of the redeemed by Jesus Christ, who are adopted to form part of the family of God. Thus, albeit a Gentile, one is no longer a stranger or foreigner; one is of the christian and heavenly citizenship; of the true house of God Himself. Such is grace. As to this world, being thus incorporated in Christ, this is our position. All, Jew or Gentile, thus gathered together in one body, constitute the assembly on earth. The apostles and prophets (of the New Testament) form the foundation of the building, Christ Himself being the chief corner stone. In Him the whole building rises to be a temple, the Gentiles having their place, and forming with the others the dwelling-place on earth of God, who is present by His Spirit. Firstly, he looks at the progressive work which was being built on the foundation of the apostles and prophets, the whole assembly according to the mind of God; and, secondly, he looks at the union which existed between the Ephesians and other believing Gentiles and the Jews, as forming God's house on the earth at that moment. God dwells in it by the Holy Ghost. 
Chapter 1 had set before us the counsels and purposes of God; beginning with the relationship of the sons and the Father, and, when the operation of God is spoken of, the assembly as the body of Christ united to Him who is Head over all things. Chapter 2, treating of the work which calls out the assembly, which creates it here below by grace, sets before us this assembly on the one hand, growing up to a holy temple, and then as the present habitation of God here below by the Spirit.