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Ephesians 2


 1 And (1) (*) you hath he quickened, that were (a) dead in (2) trespasses and sins,


(1) He declareth again the greatness of God's good will, by comparing that miserable state wherein we are born, with that dignity whereunto we are advanced by God the Father in Christ. So that he describeth that condition in such sort, that he saith, that touching spiritual motions we are not only born half dead, but wholly and altogether dead.

(*) Colossians 2:13 .
(a) See Romans 6:2 . So then he calleth them dead, which are not regenerated; for as the immortality of them which are damned, is no life, so this knitting together of body and soul is properly no life, but death in them which are not ruled by the Spirit of God.
(2) He sheweth the cause of death, to wit, sins.


 2  (3) Wherein, in times past ye walked, (4) according to the course of this world, and (b) after the (*) (♣) prince that ruleth in the air, even the spirit, that now (5) worketh in the (c) children of disobedience,


(3) He proveth by the effects that all were spiritually dead.
(4) He proveth this evil to be universal, insomuch that all are slaves of Satan.
(b) At the pleasure of the prince (Prince) meaning Satan.

(*) Ephesians 6:12 .

(♣) Meaning Satan.
(5) Men are therefore slaves to Satan, because they are willingly rebellious against God.
(c) They are called the children of disobedience, which are given to disobedience.


 3  (6) Among whom we also had our conversation in time past in the lusts of our (d) flesh, in fulfilling the will of the flesh, and of the mind, and (7) were (*) by nature the (e) children of wrath, as well as (f) others.


(6) After he hath severally condemned the Gentiles, he confesseth that the Jews, amongst whom he numbereth himself, are not a whit better.
(d) By the name of flesh in the first place, he meaneth the whole man, which he divideth into two parts; into the flesh, which is the part that the Philosophers term without reason, and into the thought, which they call reasonable; so that he leaveth nothing in man half dead, but concludeth that the whole man is of nature the son of wrath.
(7) The conclusion; All men are born subject to the wrath and curse of God.

(*) Not by creation, but by Adam's transgression, and so by birth.
(e) Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.
(f) Profane people which knew not God.


 4  (8) But God which is rich in mercy, through his great love wherewith he loved us,


(8) Now hereof followeth another member of the comparison, declaring our excellency, to wit, that by the virtue of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by divers and sundry means he beateth this into their heads, that the efficient cause of this benefit is the free mercy of God; and Christ himself is the material cause, and faith is the instrument which also is the free gift of God, and the end is God's glory.


 5 Even when we were dead by sins, hath quickened us (*) together (♣) in Christ, by whose grace ye are saved,


(*) Both Jew and Gentile.

(♣) Or, with Christ.


 6 And hath (*) raised us up (g) together, and made us sit together in the heavenly places in Christ Jesus,


(*) We that are the members, are raised up from death and reign with our head Christ in heaven by faith.

(g) To wit, as he addeth afterward in Christ, for as yet this is not fulfilled in us, but only in our head, by whose Spirit we have begun to die to sin, and live to God, until that work be fully brought to an end; but yet the hope is certain, for we are as sure of that we look for, as we are of that we have received already.


 7 That he might shew in the ages to come the exceeding riches of his grace through his kindness toward us in Christ Jesus.


 8 For by (h) grace are ye saved through faith; and that not of yourselves, it is the gift of God;


(h) So then, Grace, that is to say, the gift of God, and faith, do stand one with another, to which two these are contrary, to be saved by ourselves, or by our works. Therefore what mean they which would join together things of so contrary nature?


 9  (9) Not of works, lest any man should boast himself.


(9) He taketh away expressly and namely from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.  


 10 For we are (i) (*) his workmanship created in Christ Jesus unto good works, which God hath ordained, that we should walk in them.


(i) He speaketh here of Grace, and not of nature; therefore be the works never so good, look what they are, they are it of grace.

(*) Here he meaneth, as concerning grace, and not by nature.


 11  (10) Wherefore (♣) remember that ye being in time past Gentiles in the flesh, and (k) called (*) uncircumcision of them, which are (l) called circumcision in the flesh, made with hands,


(10) Applying the former doctrine to the Gentiles, he sheweth that they were not only as the Jews, by nature, but also after a special sort, strangers and without God; and therefore they ought so much the rather remember that same so great a benefit of God.

(♣) He sheweth here that the further the Gentiles were off from the grace of God, the greater debtors they are now to the same.
(k) You were called in no otherwise state than Gentiles, that all the world might witness of your uncleanness.

(*) 1 Samuel 17:26; Ezekiel 44:7 .
(l) Of the Jews which were known from you by the mark of circumcision, the mark of the covenant.


 12 That ye were, I say, at that time (m) without Christ, and were (n) aliens from the commonwealth of Israel, and were (*) strangers from the (♣) covenants of promise, and had no (♠) hope, and were (♦) without God in the world.


(m) He beginneth first with Christ, who was the end of all the promises.
(n) You had no right or title, to the commonwealth of Israel.

(*) Romans 9:4 .

(♣) It was but one covenant, but because it was divers times confirmed and established, therefore here he calleth them Covenants.

(♠) Where no promise is, there is no hope.

(♦) Or, Atheists.


 13  (11) But now in Christ Jesus, ye which once were far off, are made near by the blood of Christ.


(11) Christ is the only bond of the Jews and Gentiles, whereby they be reconciled to God.


 14  (12) For he is our peace, which hath made of both one, and hath broken the (*) stop of the partition wall,


(12) As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joineth them both together, both in himself, and between themselves, and to God. Whereby it followeth, that whosoever established the ceremonies of the Law, maketh the grace of Christ void and of none effect.

(*) That is, the cause of the division that was between the Jews and the Gentiles.


 15  (*) In abrogating through his (♣) flesh the hatred, that is, the Law of commandments which standeth in ordinances, for to make of twain one new man in himself, so making peace,


(*) Colossians 2:14 .

(♣) For in Christ all things were accomplished, which were prefigured in the Law.


 16 And that he might reconcile both unto God in (o) one (*) body by his (♣) cross, and (p) slay hatred thereby,


(o) He alludeth to the sacrifices of the Law, which represented that true and only sacrifice.

(*) For of the Jews and the Gentiles he made one flock.

(♣) Or, death.
(p) For he destroyed death by death, and fastened it as it were to the cross.


 17  (13) And came, and preached peace to you which were afar off, and to them that were near.


(13) The preaching of the Gospel is an effectual instrument of this grace, common as well to the Jews as to the Gentiles.


 18  (*) For (q) through him we both have an entrance unto the Father by one Spirit.


(*) Romans 5:2 .

(q) Christ is the gate, as it were, by whom we come to the Father, and the holy Ghost, is as it were, our lodes man who leadeth us.


 19  (14) Now therefore ye are no more strangers and foreigners, but citizens with the Saints, and of the household of God;


(14) The conclusion; The Gentiles are taken into the fellowship of salvation. And he describeth the excellency of the Church, calling it the city and house of God.


 20  (15) And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the (r) chief cornerstone,


(15) The Lord committed the doctrine of salvation, first to the Prophets, and then to the Apostles, the end whereof and matter as it were and substance, is Christ. Therefore that is indeed the true and universal Church, which is built upon Christ by the Prophets and Apostles, as a spiritual temple consecrated to God.
(r) That is, the head of the building, for the foundations are as it were heads of the buildings.


 21 In whom all the building (s) coupled together, groweth unto a holy Temple in the Lord.


(s) So that God is the workman not only of the foundation, but also of the whole building.


 22 In whom ye also are built together to be the habitation of God by the Spirit.




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