Who is Jesus? - A Biblical Reflection on Jesus in Scripture

WHO IS JESUS? - A BIBLICAL REFLECTION OF JESUS IN SCRIPTURE

By Ezekiel Kimosop

How is Jesus Portrayed in Scripture?

Colossians 1:15-23; 2:9

Reflection: How is Jesus the image of the invisible God in v.15? The use of the Greek word icon for image demystifies this theological phenomenon. It implies that Jesus is the perfect projection of God’s divine essence in human flesh. There could not have been a better representation of God in human flesh than Christ. His divinity is asserted in v.16. The writer proclaims that For by Him all things were created that are in heaven and that are on earth. This underscores His divinity as God the Creator who was with the Father from the beginning (Genesis 1:1-2; John 1:1). Notice the emphasis that all things were created by Him and for Him (v.16).  The preeminence of Christ is affirmed in vv. 17-18. He is before all things, was the first to rise from the dead, and is head of the church.

Colossians 2:9

 ⁹ For in Him dwells all the fullness of the Godhead bodily; ¹⁰ and you are complete in Him, who is the head of all principality and power (NKJV).

Reflection: Jesus personified the fulness of the Godhead in His incarnation. He never lost an iota of His divine essence in His incarnation. Believers are therefore complete in Him by reason of His perfection in the atonement.

Reconciled in Christ

¹⁹ For it pleased the Father that in Him all the fullness should dwell, ²⁰ and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.

²¹ And you, who once were alienated and enemies in your mind by wicked works, yet now He has reconciled ²² in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight— ²³ if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister. (NKJV).

Reflection: v.12 conveys a theological emphasis that amplifies the statement in v.9. In this context, the fact that it pleased the Father that in Him [Christ] the fullness should dwell is evidence that Jesus’ divine status in the incarnation had received the collective approval of the Godhead. It also points to the fact that the will of the Holy Trinity is divinely synchronized.  The divinity of Jesus is therefore affirmed in this context.   

The celebration of God’s redemption work in Christ is affirmed in vv. 21-22. Christ’s atonement reconciled sinners who had been alienated from a holy and righteous God in Adam (cf. Ephesians 2:11-22). Christ is here portrayed as the Redeemer, the exclusive source of atonement for lost humanity. The statement in vv. 22-23 is imperative. The writer indicates that Jesus desires “to present you holy, and blameless, and above reproach in His sight, if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard. Notice the conditional phrase in the statement. The believers must therefore continue to grow in sanctification and stay in the narrow path in order complete their journey of faith (see Hebrews 10:26-39).

1 Peter 2:21-22

²¹ For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps:

²² “Who committed no sin,
Nor was deceit found in His mouth”

Reflection: The suffering of Christ is ironical and in sharp contrast to His state of divine perfection. He was without sin (2 Corinthians 5:21). Jesus did not deserve to suffer and die at the cross. However, no other creature in heaven and on earth could qualify to take His place at the cross, He alone was worthy to atone for our sin. It was therefore imperative that He voluntarily forfeited His divine glory in heaven and gave Himself as the Lamb of God that takes away the sin of the word (John 1:29; Philippians 2:1-10; Revelation 5). Jesus is our sinless Redeemer.

 1 Peter 3:18

¹⁸ For Christ also suffered once for sins, the just for the unjust, that He might bring ^[a]us to God, being put to death in the flesh but made alive by the Spirit,

Reflection: Jesus us our redeemer who suffered and died for our sins. His resurrection from the dead signifies His divine victory over sin and death. It is an assurance to those who are in Christ that they too will defeat death and rise at the coming of Christ.

John 14:6

⁶ Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father except through Me.

Reflection: Jesus is the exclusive means to the Father. His atonement is the only cure for sin and the only means by which sinners are reconciled with God.

1 John 4:10

¹⁰ In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.

Reflection: Jesus’ incarnate coming and His atoning death on the cross was exclusively initiated by God by reason of His unmerited love for sinful men. Jesus is again projected as the Redeemer through whom the demonstration of God’s love for sinners was most profoundly asserted.

Hebrews 4:15

¹⁵ For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

Reflection: The Priesthood of Jesus is amplified in this text. He is projected as a unique High Priest since, unlike His predecessors, He was without sin.  This was in sharp contrast to the high priests under the Levitical priesthood who had to atone for their sins before atoning the sins of the people. Jesus did not enter the sanctuary with the blood of another but with His own sinless blood (Hebrews 9:23-28).

In the Old Testament days (from 1100-400 BC) the Jews were waiting for the coming of the . List some characteristics of “the Messiah”. 

Characteristics of the Messiah

Isaiah 53:2 – He grew up in humble background

Isaiah 53:3 – despised and rejected by men. He suffered sorrow and grief.

Isaiah 53:5 – He suffered for our sins.

Isaiah 53:6-7 – He suffered in silence.

Isaiah 53:9 – He suffered unjustly because he was an innocent person.

Isaiah 7:14 – He came as God incarnate.

Micah 5:2 – He is eternal, without beginning or end.

Zachariah 9:9 – He is just and humble. He is the author of our salvation.

How does Jesus match the description of the Messiah in the following verses?

Matthew 1:18 – He was conceived of the Holy Spirit.

Matthew 1:22 – His coming was in accordance with prophecy.

Luke 2:4 – Jesus is the son of David by the ancestral lineage of his adopted father Joseph.

Luke 2:8-14 – Jesus was born as the divine savior. He is Christ the Lord. 

Luke 19:28-36 – Jesus is the Messiah King.

John 19:1-30 – Jesus suffered, was condemned to die on the cross to redeem us from our sins.

1 Corinthians 15:3-4 – Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He rose again the third day according to the Scriptures.

2 Corinthians 5:21 – Jesus knew no sin; He was without sin. 

© Ezekiel Kimosop 2024

 

Redeemed, Reconciled, and Founded in Christ - A Biblical Reflection on Ephesians 2:11-22

 

REDEEMED, RECONCILED, AND FOUNDED ON CHRIST – A BIBLICAL EXPOSITION OF EPHESIANS 2:11-22

By Ezekiel Kimosop

TEXT

Introduction

This passage is contextually tied to the message conveyed in the preceding passage of Ephesians 2:1-10 which we examined under our previous study. Paul’s flow of thought spills into the passage by reason of his use of the conjunctive adverb therefore in v.11. In Ephesians 2:1-10, Paul taught that salvation is by God’s grace and that the sinner should appropriate it through his exercise of faith. The apostle also took time to described the pitiable state of sinful depravity in which the Ephesians [and all sinners] were before God reached out to them in Christ (cf. vv. 1-3). In today’s study, we shall examine the passage of Ephesians 2:11-22. This will be done through three sections into which the passage is theologically divided. 

SECTION A

Brought Near by His Blood – Ephesians 2:11-13

¹¹ Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ (NKJV).

In vv. 11-13, Paul introduces one area of cultural contention that separated Jews from Gentiles. Jewish Christians insisted that Gentile believers were incomplete and unacceptable before God unless they submitted to Jewish ritual circumcision. The Gentiles were therefore derogatively referred to as the Uncircumcision by ethnic Jews. Uncircumcised Gentiles were not permitted to enter the Jewish synagogue. We learn from Acts 16:1-5 that Paul was compelled to circumcise Timothy so that he could be effective in reaching out to the Jewish community because he was of Greek heritage, a society that never practiced circumcision.  Those called the Circumcision in v. 11 were the radical Jewish group in Ephesus that insisted that Gentile believers must be circumcised. This divisive issue was not unique to Ephesus. Paul emotively confronted the circumcision issue in his address to the Galatians where radical Jews insisted that circumcision was a means to justification for a believer (cf. Galatians 3:1-9). Scripture however teachers that circumcision or the lack of it is immaterial to the Christian faith. It does not earn anyone God’s favour. Obedience to Christ is all that counts.

In the Ephesian context, we learn that for three months, Paul had unsuccessfully attempted to engage the Jews in a theological discourse in the synagogue at Ephesus (Acts 19:8-9). He finally gave up and founded an independent theological school known as the school of Tyrannus (Acts 19:9-10). It is possible that the Gentile believers in Ephesus were shunned by radical Jewish Christians. This sorry state of affairs may have continued for a number of years. Paul was therefore compelled to address this simmering conflict in his Epistle to the Ephesians. Bob Utley observes that the use of the perfect passive participle in v.12 for “excluded” (NASB, NJB) or “being aliens” (NKJV, NRSV) or “foreigners” (TEV) is evidence that the Gentiles “have been and continued to be excluded” from God without Christ.[1] They were previously alienated from the commonwealth of Israel under the old covenant and from a holy and righteous God under Adam.  In v. 13, the reference to Gentiles being brought near to God by the blood of Christ is evidence of the impact of the atonement on sinners who were previously alienated from God in Adam.

A second theological observation that can be drawn from this passage relates to the distinction between the new covenant in Christ and the Old Covenant under Moses from which radical Jews drew their religious inspiration. The Mosaic covenant excluded and alienated Gentiles while the New Covenant in Christ brought Gentiles into the fold of God’s household. The former is therefore a unifying covenant that obliterates the racial prejudices that kept the two societies apart. It is instructive that Jews and Gentiles were all alienated from God and that the Old Covenant was unable to break the curse in Adam until Christ.

Reflection point: Can you point out some of the ethnic or religious prejudices that separate Christians communities today? Sometimes ethnic language is deliberately used in an urban church to technically keep out Christians from certain/other communities from joining the church. Have you come across religious groups that insist on some ritual initiation process that is not commanded in Scripture? In some contemporary societies, the sophistication and nobility of the influential social class is asserted in a Christian community to separate the affluent from the materially disadvantaged members of the society. This practice is ungodly in our Christian context and is expressly condemned in Scripture (James 2:1-13).

Paul speaks of the experience of Gentile believers in the past, saying that they were isolated from God’s covenant people until Christ (v.12). Jesus bridged the racial divide through His atonement that placed Gentiles and Jews on one divine platform – the unified church (v.13). Elsewhere in Scripture, Paul confronts the racial divide that separated Jewish and Gentile believers. The Gentile believers should therefore not suffer from an inferiority complex. They should pride in their heritage in Christ.

Galatians 3:26-29 says, “²⁶ For you are all sons of God through faith in Christ Jesus. ²⁷ For as many of you as were baptized into Christ have put on Christ. ²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. ²⁹ And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” (NKJV).

SECTION B

Christ Our Peace – Ephesians 2:14-18

¹⁴ For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, ¹⁵ having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, ¹⁶ and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. ¹⁷ And He came and preached peace to you who were afar off and to those who were near. ¹⁸ For through Him we both have access by one Spirit to the Father. (NKJV).

Christ is revealed as a peacemaker who reconciled peoples and nations that were historically separated by racial and religious distinctions. The middle wall of separation is an allegorical reference to the deep racial divide that kept the two societies apart. Christ abolished the law of commandments in ordinances by His incarnate coming so that He could create a new, universal religious order though his atoning death. The gospel was meant for those afar off (Gentiles) and those near (Jews) so that the two diametrically opposed societies were ultimately united in Christ. Notice that the reference to the law of commandments contained in ordinances (v. 15) is illustrative of the negative impact of religious legalism in keeping the two societies apart. Christ abolished this on the cross. A “new man” [a symbolic reference to the church of Christ] was ultimately created by the fusion of the two distinct societies so that neither should pride in or be constrained by those cultural and religious obstacles again.

Three dimensions of peace can be deduced from v.14 – peace between God and mankind (Colossians 1:20); peace with God through Christ (John 14:27; Philippians 4:7) and peace between peoples and nations (Ephesians 2:11; 3:13). The text of vv. 16-18 is a rephrase of what has already been taught in vv.14-15. It serves as a theological emphasis in this context.

Believers are therefore primarily Christians before they are members of an ethnic or racial community. This is not to suggest that ethnic identity is irrelevant and offensive per se. Offensive and prejudicial cultural exigencies or practices should not be embraced or accommodated in a cosmopolitan Christian society. They should be discarded in our engagement under the newfound relationship with Christ and with fellow believers.

Reflection Point: There are Christian sects that place inordinate emphasis on certain divisive practices or doctrines informed by their traditions but which contradict the fundamental truths of Scripture. These include:

i)                   Overemphasis on particular sets of Christian liturgy or patterns of worship.

ii)                 Insisting that a certain day of the week is more appropriate for worship.

iii)               Venerating church leaders to divinity.

iv)               Observing dietary laws that are not commanded in Scripture.

v)                  Over shepherding their flock – exerting too much control on believers or followers.    

SECTION C

Christ Our Cornerstone – Ephesians 2:19-22

19 Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit. (NKJV)

Paul concludes the passage of Ephesians 2 by exhorting Gentile believers in Ephesus [and us] not to consider themselves strangers but fellow citizens and members of God’s household of faith founded on Christ and the apostolic tradition which is distinct from Judaism. The cornerstone of Judaism was the Mosaic tradition and the law. The unified church is metaphorically depicted as God’s holy temple in Christ that grows (v.21). This leaves no doubt that racial prejudices under Judaism should be a thing of the past. Those who are in Christ are a new community of God’s people.

CONCLUSION

The passage of Ephesians 2:11-22 reveals that our Christian faith is complete in Christ and no additional ritual is required from believers. It confirms that racial or ethnic prejudice is ungodly and should not be embraced in a Bible-centered Christian community. All believers irrespective of their racial or ethnic distinctions are one in Christ. Believers have been drawn into reconciliation and communion with God by the blood of Jesus Christ which broke the walls that previously separated them. God has therefore reconciled all men in Christ. Jesus is the cornerstone of our faith, the foundation on which the church is built and by which she grows (1 Corinthians 3:5-17). 

 

© Ezekiel Kimosop 2024

 

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[1] Bob Utley, Ephesians 2 in Bible.org., https://bible.org/seriespage/ephesians-2-0 accessed 17 September 2024.

Transformed from Sinners to Saints - Reflections from a Study of Ephesians 2:1-10

 

TRANSFORMED FROM SINNERS TO SAINTS: REFLECTIONS FROM A STUDY OF EPHESIANS 2:1-10

By Ezekiel Kimosop

Introduction

Ephesus was an ancient Greek city located in present day Turkey. Paul’s Epistle to the Ephesians is believed to have been written between 60-62 AD. It was among Paul’s final writings. The Letter does not appear to address any specific issues or questions from the recipients. Paul may have initiated its authorship in keeping with his theological discourse in the school of Tyrannus. It was more of a doctrinal treatise which was perhaps meant to strengthen the spiritual knowledge of the Ephesians. Some scholars consider the Letter as a Pauline writing at its best. It captures Paul’s theological views on critical issues of Christian doctrine including the implication of Christ’s redemption work of the cross on the faith and future of believers. F.F. Bruce describes the Epistle as “the quintessence of Paulinism” while C. H. Dodd identifies it as “the crown of Paulinism”.[1]  William Hendriksen considers the Epistle as “the most authoritative and most consummate compendium of the Christian faith”. [2] These statements are not without merit. They celebrate the rich theology conveyed in the Epistle.

The church of Ephesus was founded during Paul’s second missionary journey recorded in Acts 18:18-28. Paul spent some time engaging the Jews in the synagogue at Ephesus but later founded an independent ministry school known as the school of Tyrannus where he preached the gospel with amazing impact (Acts 19:8-10). During his third missionary journey, Paul was unable to make it to Ephesus. Instead, he summoned the Ephesian elders to the port of Melitus from where he bade them farewell as he headed back to Jerusalem (Acts 20:17-38). Paul never got another opportunity to return to Ephesus. His final correspondence to the Ephesians is conveyed in his Epistle to the Ephesians which he wrote from his prison cell in Rome. The Letter may have been delivered to the Ephesians by Tychicus (cf. Ephesians 6:21-22). Other Epistles authored from Paul’s prison confinement include Philippians, Colossians, Philemon, and 2 Timothy. Onesimus the runaway slave whom Paul met in prison is believed to have delivered some of the prison letters to their respective recipients. 2 Timothy is believed to be the last Epistle by Paul which written shortly before his martyrdom in Rome.

Transformed from Sinners to Saints (vv. 1-3)

Ephesians 2:1-3 says, “And you He made alive, who were dead in trespasses and sins, 2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, 3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.” (NKJV).

The opening statement in v.1 above is actually a carryover from the previous passage. Paul continues to outline what God had done in Christ and in the lives of believers. In the closing text of Ephesians 1:22-23, Paul extolls the pre-eminence of Christ, saying, “And He [God] put all things under His [Christ’s] feet, and gave Him to be head over all things to the church, ²³ which is His body, the fullness of Him who fills all in all” (NKJV). This is a Christological affirmation of Christ’s exalted reign and his headship over the church that He bought with His sinless blood (Acts 20:28).

Dead in Trespasses and Sins

In Ephesians 2;1-3, Paul outlines what God had done for the believers, here personified by the Ephesian Christian community. God made them alive, transforming them from their pitiable position of sinful depravity to a community of God’s covenant people. Believers were previously dead in their trespasses and sins. They were lost in sinful transgression and were alienated from a holy and righteous God until they received Christ’s atonement which was proclaimed to them through the gospel. The statement in v.2 confirms that Paul’s reference to believers being previously dead in trespasses and sins was an allegorical phrase rather than a literal statement. A literally dead sinner could not again be deemed to have “walked according to the course of this world” or even “conducted ourselves in the lusts of our flesh”. The Pulpit Commentary rightly suggests that “a kind of life remained sufficient for walking; but not the true, full, normal life.”[3]

Paul further observes that believers were rescued from the dominion of Satan, here described as “the prince of the power of the air, the spirit who now works in the sons of disobedience” (v.2). Satan is elsewhere described as “the god of this world” who blinds the minds of the disobedient (2 Corinthians 4:4). The status of the believers’ previous life of sinfulness under the kingdom of darkness is illustrated in v.3. They conducted themselves in the lusts of the flesh, and were therefore justly classified as children or wrath until Christ graciously saved them. They were part of sinful men who were deserving of God’s righteous condemnation. Elsewhere in Scripture, some of the imagery employed to describe the sinners’ condition include blindness (2 Cor. 4:3-4) and slavery to sin (Romans 6:7). Sinners are also projected as lovers of darkness (John 3:19-20); sick (Mark 2:17) and lost (Luke 15). That is exactly where we all were before we met Christ. We were not any different from those who are presently trapped in sinful rebellion. They too require to be rescued from their sinful depravity.

Reflection Point: Consider the state of sinfulness from which God delivered you in Christ. Can you think of some of the sinful acts and works of darkness associated with your previous life of disobedience?

The Impact of the Transforming Power of God’s Love and Mercy (vv. 4-8)

⁴ But God, who is rich in mercy, because of His great love with which He loved us, ⁵ even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), ⁶ and raised us up together, and made us sit together in the heavenly places in Christ Jesus, ⁷ that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” (NKJV).

The conjunction “but” in v.4 is significant to the contrasting position that Paul is about to describe. God, through His immeasurable grace and mercy, did the unthinkable in transforming lost men from their sinful depravity to a covenant relationship with God in Christ Jesus. The statement captured in vv. 6-7 is metaphorical and should be interpreted with this literary context in mind. The transformation of believers in Christ is metaphorically depicted for theological emphasis. The believers are projected as having been raised up together and made to sit together in heavenly places in Christ. Paul employs these figures of speech to portray the venerable impact of the believer’s transformation in Christ. The statement also mirrors the futuristic transformation and raising of believers to the glorified heavenly life upon the coming of Christ (1 Thessalonians 4:13-18). The reference to “the ages to come” in v.7 is instructive of this fact. The believer’s citizenship is in heaven (Philippians 3:20). The splendour of the believer’s life in the presence of God in heaven is presently incomprehensible to our finite minds. It will be unveiled in its glorious fulness at God’s appointed time. This is where the “exceeding riches of His grace” will unfold in all divine fulness. 1 John 3:2 says “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. ³ And everyone who has this hope in Him purifies himself, just as He is pure.” (NKJV).  This text reveals that our spiritual experience in Christ is twofold – the now and the yet to come. There is a residual manifestation of the splendour of God’s blessing in heaven that awaits those who are in Christ.

Reflection Point: Have you ever taken time consider God’s amazing grace that we have received in Christ Jesus and the future life that awaits us in heaven?

Salvation by Grace Through Faith (vv. 8-10)

⁸ For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, ⁹ not of works, lest anyone should boast. ¹⁰ For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (vv. 8-10, NKJV).

Paul proceeds to illustrate how salvation is received by believers. We learn from this closing section of our passage that we have been saved through faith rather than by any works of righteousness that we did. Salvation is also described as “the gift of God”. It is an unmerited favor that God graciously extended to us while we were yet sinners (cf. Romans 5:8). Dean Alford underscores that it is salvation rather than faith that is the gift of God.[4] It is instructive that a gift must be received by the sinner in a manner that agrees with God’s purposes. The sinner, having heard the gospel proclaimed and having been convicted of sin, must direct his faith towards God by repenting of sin and turning to Jesus Christ, the Lamb of God, in order to be forgiven his sin and to receive the gift of salvation (John 1:29, 3:16-17; Acts 16:30-31; Romans 10:6-13). This is the sinner’s responsibility marked out in Scripture. Adam Clarke rightly observes that “God never believes for any man, no more than he repents for him; the penitent, through this grace enabling him, believes for himself.”[5]

I must place a theological caveat at this point. Some Christian traditions and soteriological groups have attempted to discount the sinner’s role in the process of salvation at the exigency of vouching for divine sovereignty. They insist that God sovereignly and causatively chooses to save a limited number of sinners and that the sinner has no responsibility or input in the process. My view is that the exercise of faith by the sinner does not amount to earning salvation by works. Faith is God’s ordained method by which the sinner can receive forgiveness and redemption from God (cf. John 3:16-17; Romans 10:6-13). It is also important to observe that God does not forcibly save some sinners while excluding the rest from His saving grace! Salvation is therefore 100% by God’s grace but the sinner must exercise his responsibility in receiving it. David L. Allen aptly posits that the cross itself, unapplied, saves no one and that salvation is effected not only through the death of Christ on the cross but also through the application of the benefits of His death by the Holy Spirit.[6] A sinner who rejects God’s grace therefore stands condemned (John 3:17).

 

 

© Ezekiel Kimosop 2024

 

REFERENCES

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[1] F. F. Bruce in The Epistles to the Colossians, to Philemon, and to the Ephesians (Grand Rapids, William B. Eerdmans Publishing Company, 1984), p. 229.

[2] William Hendriksen, Exposition of Ephesians (Grand Rapids: Baker Book House, 1967), p. 32.

[3] Pulpit Commentary on Ephesians 2:1-10, https://biblehub.com/commentaries/pulpit/ephesians/2.htm. Accessed 26 August 2024.

[4] Dean Alford, Henry, The Epistles of St. Paul - The Epistle to the Ephesians: The New Testament for English Readers, Volume 2, Part 1 (London: Rivingtons, 1869) cited by David Guzik, Blue Letter Bible, https://www.blueletterbible.org/comm/guzik_david/study-guide/ephesians/ephesians-2.cfm. Accessed 23 August 2024.

[5] Adam Clarke, Clarke's Commentary: The Holy Bible Containing the Old and New Testaments with a Commentary and Critical Notes, Volume 6 (Romans-Revelation) (New York: Eaton and Mains, 1832).

[6] David. L. Allen, Excerpts from A Biblical, Theological, and Historical Study of the Cross of Christ, B & H Publishing Group, 2019) https://drdavidlallen.com/excerpt-from-my-new-book-on-the-atonement/. Accessed on 27 August 2024.