But now in Christ Jesus, you, who some time were afar off, are made nigh by the blood of Christ.

“And everywhere, when [referring to] the passion of our Lord, and to His human nature, and His subjection to death, he employs the name of Christ, as in that passage: "Destroy not him with thy meat for whom Christ died." And again: "But now, in Christ, ye who sometimes were far off are made nigh by the blood of Christ." And again: "Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth upon a tree." And again: "And through thy knowledge shall the weak brother perish, for whom Christ died; " indicating that the impassible Christ did not descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered for us; He, who lay in the tomb, and rose again, who descended and ascended,-the Son of God having been made the Son of man, as the very name itself doth declare. For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, "The Spirit of the Lord is upon me, because He hath anointed me," -pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit.”

“Is this then the great privilege, it may be said, that we are admitted into the commonwealth of the Jews? What art thou saying? "He hath summed up all things that are in heaven, and that are in earth," and now dost thou tell us about Israelites? Yes, he would say. Those higher privileges we must apprehend by faith; these, by the things themselves. "But now," saith he, "in Christ Jesus, ye that once were far off, are made nigh," in reference to the commonwealth. For the "far off," and the "nigh," are matters of will and choice only.”

“Having pursued the benefit of God shown to the Gentiles as regards liberation from sin, here the Apostle recounts the benefit shown to them consisting in liberation from the state of gentility. Concerning this he does two things. First he calls to mind the condition of their former state; second he recounts the benefits shown to them in their present state, at the point now however in Christ Jesus, etc. Concerning the first he does two things. First, in calling to mind the former state, he sets down an exhortation; second he himself declares the condition of the former state, at the point because at one time, etc. He says therefore wherefore — namely so that you may be able to perceive that all things have been given to us from the grace of God — be mindful. Deuteronomy 9:7: Remember, and do not forget, how you provoked the Lord your God to wrath, etc. Deuteronomy 16:3: You shall remember the day of your going out from Egypt, all the days of your life. Second, when he says because at one time, he calls to mind the condition of the former state, and first as regards the evils which they had; second as regards the goods of which they were deprived, at the point who were at that time, etc. Concerning the first he sets down three evils. First, the crime of gentility, by which they served idols, when he says because at one time you were Gentiles. 1 Corinthians 12:2: You know that when you were Gentiles, you went to mute idols, according as you were led. But certain books have: you who were Gentiles, and then the construction hangs together as far as the point now however in Christ Jesus, etc. Second, he recounts their carnal manner of living, when he says in the flesh, that is, living carnally. Romans 8:8: But they who are in the flesh cannot please God. Third, he recounts the disparagement of their contempt, by which they were held in contempt by the Jews. Hence he says who were called the foreskin, that is, uncircumcision, by that — namely by the circumcision — which is called circumcision made by hand in the flesh, that is, by those circumcised by the Jews with such circumcision. And he says made by hand to distinguish it from the spiritual circumcision, of which it is said in Colossians 2:11: in whom you were circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, but in the circumcision of Christ, buried together with him in Baptism. And it follows a little after: and you, when you were dead in your sins and in the foreskin of your flesh, he brought to life together with him, forgiving you all things, etc. Then, when he says who were at that time, etc., he calls to mind the goods of which they were deprived, and first the participation of sacred things; second the knowledge of God, at the point and without God in this world. Concerning the first he sets down three sacred things, of the participation of which they were deprived. First, the dignity of Christ; hence he says who were at that time without Christ, that is, without the promise of Christ, which was made to the Jews. Jeremiah 23:5: I will raise up to David a righteous branch, etc. Zechariah 9:9: Rejoice greatly, daughter of Zion, shout for joy, daughter of Jerusalem: behold, your king comes to you, just and a savior. Second he touches on the fellowship of the saints, of which they were deprived as long as they remained in gentility, when he says alienated from the manner of life of Israel, because namely it was not lawful for Jews to associate with Gentiles. Deuteronomy 7:2-3: You shall not enter into a covenant with them, you shall not have mercy on them, nor shall you join marriages with them, etc. John 4:9: For Jews do not associate with Samaritans. And this also as regards those who were received into Judaism with contempt when they became proselytes. Hence it is added, and strangers of the testaments, as if to say: proselytes of this kind, when they were converted to the Jews and became proselytes, were received not as citizens but as strangers, for the receiving of the testaments of God. Now he says of the testaments in the plural, because to the Jews the old testament had been shown, and the new had been promised; because, as it is said in Ecclesiasticus 44:25: he confirmed his testament upon the head of Jacob — which can be understood of the old testament. For God had promised to give another testament. Baruch 2:35: I will establish for them another everlasting testament. This indeed he rendered to them, whose is the adoption of sons, and the glory, and the testament, as it is said in Romans 9:4. He also sets down another benefit of which they were deprived, namely the hope of future goods, when he says not having the hope of the promise; because, as it is said in Galatians 3:16, the promises were spoken to Abraham, and to his seed. Further, he sets down the greatest harm by which they were harmed, namely on account of ignorance of God, at the point and without God in this world, that is, without the knowledge of God. Psalm 75:2: God is known in Judea — but not to the Gentiles, as it is said in 1 Thessalonians 4:5: not in the passion of desire, as also the Gentiles, who do not know God; which however is understood of the knowledge which is through faith. For concerning natural knowledge it is said in Romans 1:21: who, when they had known God, did not glorify him as God, etc. Consequently, when he says now however in Christ, etc., he calls to mind the benefits shown to them in the state of conversion through Christ. Concerning this he does two things: first he shows how they were made participants of the goods of which they were before deprived; second he shows that they are received unto those goods not as strangers, but as citizens, at the point therefore you are now no longer strangers, etc. The first again falls into two, because first he calls to mind benefits of this kind in general; second in particular, at the point for he himself is our peace, etc. He says therefore first: I said that at that time you were without Christ, alienated from the manner of life of Israel; now however, that is, after you have been converted to Christ, you who are in Christ, that is, who adhere to him through faith and charity. 1 John 4:16: He who abides in charity abides in God, and God in him. Galatians, last chapter: for in Christ Jesus neither circumcision avails anything, nor foreskin, but a new creature. You, I say, who once were far off — that is, distanced from God, not in place, but in merit; Psalm 118:155: salvation is far from sinners — and far from the manner of life of the saints and the participation of the testaments, as has been said, have now been made near, namely to God and his saints, and to the testaments. Isaiah 60:4: Your sons shall come from afar, etc. Mark 8:3: for certain of them, namely of the Gentiles, came from afar — namely from the region of unlikeness and the state of gentility. But you have now been made near, namely in the blood of Christ, that is, through his blood, by which Christ drew you. John 12:32: I, if I be lifted up from the earth, will draw all things to myself. And this on account of exceeding charity, which is most especially manifested in the death of the cross. Jeremiah 31:3: With an everlasting love I have loved you, therefore having mercy I have drawn you.”

“But now in Christ Jesus,.... Being openly and visibly in Christ, created in him, and become believers in him; as they were before secretly in him, as chosen and blessed in him before the foundation of the world: ye who sometimes were far off; who in their state of unregeneracy were afar off from God, and from his law, and from any spiritual knowledge of him and fellowship with him; and from Jesus Christ, and from the knowledge of his righteousness, and the way of salvation by him; and from the Spirit, and any acquaintance with the things of the Spirit, and from minding them, and from walking after him; and from the saints and people of God, and from any love to them, and communion with them; and from any solid hopes of happiness, or real peace and comfort; which distance was owing both to Adam's sin and to their own transgressions: it is an observation of a Jewish writer (a) on Gen 3:9 "where art thou?" he (God) knew where he was, but he said so to show him that he was "afar off from" God by his sin: see Isa 59:2, and yet are made nigh by the blood of Christ: so as to have nearness of access to and communion with God, Father, Son, and Spirit, and the saints, in virtue of the blood of Christ; which gives boldness and speaks peace; by which their persons are justified, the pardon of their sins is procured, reconciliation is made, and their garments are washed, and made white; and so they draw nigh with confidence by the faith of him. (a) R. Abraham Seba, Tzeror Hammor, fol. 7. 2.”

“Ye who sometimes were far off - To be far off, and to be near, are sayings much in use among the Jews; and among them, to be near signifies, 1. To be in the approbation or favor of God; and to be far off signifies to be under his displeasure. So a wicked Jew might be said to be far off from God when he was exposed to his displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because such persons are in his favor. 2. Every person who offered a sacrifice to God was considered as having access to him by the blood of that sacrifice: hence the priests, whose office it was to offer sacrifices, were considered as being nigh to God; and all who brought gifts to the altar were considered as approaching the Almighty. 3. Being far off, signified the state of the Gentiles as contradistinguished from the Jews, who were nigh. And these expressions were used in reference to the tabernacle, God's dwelling-place among the Israelites, and the sacrifices there offered. All those who had access to this tabernacle, or were nigh to it or encamped about it, were said to be nigh to God; those who had no access to it were said to be far off. Hence the latter phrase is used to distinguish the Gentiles from the Jewish people; and this appears to be the meaning of the prophet, Isa 57:19 : I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the Lord; i.e. I give cause of praise and rejoicing to the Gentile as well as to the Jew. And to this scripture, and to this thing, the apostle seems here to allude. You Gentiles, who were unacquainted with God, and were even without God in the world, are brought to an acquaintance with him; and are now, through Christ Jesus, brought into the favor and fellowship of God. And as the Jews of old approached God by the blood of their sacrifices, so you approach him by the blood of Christ.”

“now--in contrast to "at that time" (Eph 2:12). in Christ Jesus--"Jesus" is here added, whereas the expression before (Eph 2:12) had been merely "Christ," to mark that they know Christ as the personal Saviour, "Jesus." sometimes--Greek, "aforetime." far off--the Jewish description of the Gentiles. Far off from God and from the people of God (Eph 2:17; Isa 57:19; Act 2:39). are--Greek, "have been." by--Greek, "in." Thus "the blood of Christ" is made the seal of a covenant IN which their nearness to God consists. In Eph 1:7, where the blood is more directly spoken of as the instrument, it is "through His blood" [ALFORD].”