Down to Earth But Heavenly Minded

What does Ephesians Chapter 2 mean?

Chapter 2 emphasizes the theme of salvation by grace through faith in Christ Jesus. First, Paul describes the process of salvation as the result of God’s grace through faith (Ephesians 2:1–10). Human effort, and human goodness, are completely ineffective in our salvation. Second, Paul transitions to a focus on unity in Christ (Ephesians 2:11–22). This includes tearing down the previous divide between Jews and Gentiles who are now one spiritual family.

The first section (Ephesians 2:1–10) begins by noting believers “were dead” in their sins (Ephesians 2:1) in which they had previously walked, following the way of Satan (Ephesians 2:2). This is true of all believers before coming to faith in Christ (Ephesians 2:3). Yet God’s mercy (Ephesians 2:4) has made us alive in Christ (Ephesians 2:5). This is Paul’s first mention of being saved by grace. The contrast between death and life offers a stark contrast between the unsaved and saved.

Ephesians 2:6 continues with a focus on believers being raised up with Christ, mentioning grace a second time (Ephesians 2:7). Ephesians 2:8–9 are some of the most well-known words in the Bible, emphasizing salvation by grace through faith. It is not the result of works, so no one has reason to brag. Verse 10 ends this section by noting that we are God’s workmanship or “artwork” and have been created to do good works. In fact, God prepared in advance for believers to accomplish these tasks.

The second section (Ephesians 2:11–22) transitions to unity in the body of Christ. Writing to Gentiles, Paul notes that they were once called “the uncircumcision” (Ephesians 2:11). They were separated from Christ, without hope and without God (Ephesians 2:12). Yet through Christ they have been “brought near” (Ephesians 2:13). The dividing wall has been taken down (Ephesians 2:14), with the law of commandments abolished to make one new family (Ephesians 2:15), creating reconciliation and ending hostility (Ephesians 2:16).

Jesus came to reach people of all kinds and in all places (Ephesians 2:17). Through Him we “have access in one Spirit to the Father” (Ephesians 2:18), emphasizing the triune nature of God. Gentile believers are no longer “strangers and aliens” but are united with Jewish believers in Christ (Ephesians 2:19). This united family, the church, is built on the foundation of the apostles and prophets with Jesus as the cornerstone (Ephesians 2:20). Everything grows from Him and for Him (Ephesians 2:21–22).

Chapter Context
The first three chapters of Ephesians focus on doctrinal issues; the last three show how those principles should be applied in real life. Chapter 2 makes a pair of related points about our status as saved believers. First, salvation is entirely dependent on the grace of God, not human efforts. Second, this means all Christians are part of the same family, Jew and Gentile alike. This bridges chapter 1’s explanation of God’s awesome glory to chapter 3’s discussion of God bringing His long-awaited plan into action.

Verse by Verse

Verse 1. And you were dead in the trespasses and sins

The first section of this chapter begins by noting believers “were dead” in their sins. These immoral actions were part of their life, following the lead of the Devil, rather than God (Ephesians 2:2). This verse highlights the impact of sin: sin causes death. “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23). This spiritual death began as the result of sin in the garden of Eden (Genesis 2:17). Even as saved believers, we still struggle with sin and disobedience. The one who claims to be without sin deceives himself (1 John 1:8).

The reference to “trespasses and sins” uses both Greek words typically used in reference to sin. These are from the root words paraptoma and hamartia. The combination of these expressions covers both willful, knowing sins as well as mistakes and errors. Jesus taught that we are to forgive the trespasses of others as God has forgiven us (Matthew 6:14; Mark 11:25). Jesus died for our trespasses (Romans 4:25). When we believe, He does not count our trespasses against us (2 Corinthians 5:19). In Ephesians 1:7 Paul celebrated that we have “forgiveness of our trespasses.” He will mention our spiritual failures again in Ephesians 2:5 (also Colossians 2:13).

Context Summary
Ephesians 2:1–10 clearly explains the relationship between our lack of obedience, the grace of God, and our salvation. Those who are saved by Christ do not deserve this salvation. It is only by mercy, and by grace, that God chooses to forgive. In this section, Paul will repeat the claim that human effort has no impact on salvation whatsoever. No Christian can brag about their ”goodness,” since we are saved entirely by the grace of God, not by our own good deeds.

Verse 2. in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience —

Paul refers to the sin-centered lives of his readers in the past tense. Those who live in sin follow two wrong things. First, they follow the way, or the “course,” of the world. Proverbs 14:12 notes, “There is a way that seems right to a man, but its end is the way to death.” What seems right from a human perspective leads to death apart from the wisdom of God.

The second problem of those who live in sin is that they follow “the prince of the power of the air.” This is clearly a reference to Satan. He deceived Eve in the garden of Eden (Genesis 3) and continues to deceive many today. Paul specifically refers to Satan’s influence in the lives of those who are “sons of disobedience,” rather than the sons of God. Satan is a spirit, not a human, who works in the lives of those who disobey God. In this context, the sons of disobedience are clearly unbelievers.

In this context, Paul speaks about living in sin as a prior way of life for those who become believers in Christ. In the next verse, he’ll discuss how this is the way “we all once lived.” Believers, however, are called to live differently, in a way that pleases the Lord. Other parts of the New Testament, including Paul’s own writings, make it clear that believers can still sin. That sin will not cause us to lose our salvation. But those who trust in Christ can, and should, live lives clearly different from those who live for the world.

Verse 3. among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

Paul looks back at both his life and the lives of his readers when recalling prior sins. All have sinned (Romans 3:23), and Paul certainly includes himself in that group. Before coming to faith in Christ, we follow our human desires to one degree or another, seeking to please ourselves rather than God. In Paul’s words, unbelievers are motivated by the whims and urges of our imperfect bodies and minds. We live in sin, both in our actions and in our thoughts. Though temptation is not a sin in and of itself (Hebrews 4:15), impure thoughts and immoral actions are both wrong. Apart from God, we have no power to stand against these forces.

Paul says the unbeliever’s destiny is that of a child “of wrath.” This indicates a person who is under judgment. Prior to knowing Christ, Paul and his readers were subject to judgment “like the rest of mankind.” There is a universal judgment that exists upon all who do not know Christ. This is why we are called to believe in Jesus by grace through faith (Ephesians 2:8–9) and seek to share Him with others worldwide (Matthew 28:18–20).

Verse 4. But God, being rich in mercy, because of the great love with which he loved us,

This verse begins Paul’s contrast between the lives of unbelievers, including Christians before they have been saved, and the lives of born-again believers in Christ (John 3:3). The difference between these two groups of people is God, not us. Paul does not say, “but then we did…” He only refers to the power of God.

Two reasons are given for God’s change in our lives. First, Paul mentions God’s mercy. God is associated with mercy throughout Scripture, particularly in Romans in which Paul offers his most extensive teachings on salvation (Romans 9:15, 16, 18, 23; 11:30, 31, 32; 12:8; 15:9).

Second, Paul mentions God’s great love for us. God both has love and gives love to us. God is love and expresses love by saving people from sin (1 John 4:8; Romans 5:8). The difference between our unsaved and saved conditions is clearly not based on human effort (Ephesians 2:8–9), but according to God’s mercy and love in our lives. Apart from Him, we can do nothing (John 15:5), not even express the faith to accept His gift of salvation (John 6:44).

Verse 5. even when we were dead in our trespasses, made us alive together with Christ — by grace you have been saved —

We do not make ourselves alive; God does. Our sins completely separate us from God, both spiritually, and in our eternal destiny. And yet, the trespasses which Paul mentioned in verse 1, which make us “dead,” were not enough to stop God from making us alive. Interestingly, we are made alive “together with Christ.” This includes the idea again that Jesus is alive; He is risen from the dead and reigns at the right hand of God (Ephesians 1:20).

Colossian 2:13 offers similar words: “And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” Becoming alive involves forgiveness. The last part of this verse adds another reference to the fact that our salvation is purely owed to God’s grace. Paul’s readers were already saved Christians. This salvation took place by God’s grace, something Paul sought to remind them of so they would remain in a state of thanksgiving and live fully devoted to the Lord.

Verse 6. and raised us up with him and seated us with him in the heavenly places in Christ Jesus,

In addition to being made alive in Christ (Ephesians 2:5), God has “raised us up with him.” We are now alive through the same power that brought Jesus back from the dead. In the future we will be seated alongside Christ in “the heavenly places.” Interestingly, Paul speaks of this action as if it has already taken place. He assumes it is only a matter of time before it takes place. He held great confidence that those who have truly come to faith in Christ can anticipate future eternity with the Lord. Paul teaches elsewhere that nothing can separate us from the love of God in Christ Jesus (Romans 8:37–39). First John 5:13 adds that God wants believers to know—to be confident—that we have eternal life.

The idea of “heavenly places” is mentioned only in Ephesians. Paul has already noted “heavenly places” in Ephesians 1:3 and 1:20. In Ephesians 3:10, he will speak of the wisdom of God now made known to those in the heavenly places. In Ephesians 6:12, Paul speaks of our battle being against spiritual forces of evil in the heavenly places. The phrase speaks of more than just heaven, but rather the entire spiritual world beyond the known physical realm.

Verse 7. so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

Paul transitions from past (Ephesians 2:1) to present, and now to the future. One day, God will reveal all of the power and glory of His grace. In Ephesians 1:19 Paul mentioned the “immeasurable greatness” of God’s power toward us who believe. Now he speaks of future immeasurable riches. God’s greatness is clearly beyond human measurement, both in what we receive now, and in what He has promised us for the future.

God’s grace is noted again as a blessing related to divine kindness. God’s kindness is intended to lead us to repentance (Romans 2:4). He shows kindness to believers, but judgment toward unbelievers (Romans 11:22). Kindness is also to be displayed in the lives of believers who seek to follow the Lord (2 Corinthians 6:6; Galatians 5:22; Colossians 3:12). Titus 3:4 also speaks of the kindness of Christ in saving us. Grace is a kind gesture of God towards those who believe.

Verse 8. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,

Paul returns again to his theme of grace in this classic verse. Salvation’s source is grace; the means of salvation is faith. We believe by faith to be saved (Romans 10:9), but would never choose to believe apart from the grace of God operating in our lives. That salvation would never be available, other than as a result of the grace of God. Both parts are important in the discussion of salvation.

Immediately following this declaration, Paul repeats and clarifies it. Paul does not want anyone to think salvation is based on something they had done, or could ever do. No action is good enough to provide our own salvation. No good deeds can undo the sins we have committed. Salvation is a gift. Further, it is a gift only God can provide. No matter how much we desire to give salvation to another person, we cannot. Only God can offer the gift of eternal life. Instead, we are called to proclaim the gospel, live it, share it, pray for the salvation of others, and help people grow in the grace of God. The Lord must be the one to provide salvation and does so as He chooses.

Verse 9. not a result of works, so that no one may boast.

Paul ended the previous verse with the teaching that salvation is a gift of God. Here, he continues with yet another reminder that works do not and cannot save us. Good deeds are important in the lives of believers, but they do not provide salvation. It has been said we work as a result of our salvation, not to provide our salvation. Paul’s Jewish upbringing had emphasized devout adherence to the law as the means to please God. He was faithful to his religion, yet did not know God. His salvation came when God revealed Himself to Paul by grace and Paul believed and was saved (Acts 9).

One reason for Paul’s frequent reminder about the futility of works is noted here, as well. If salvation could be earned, those who earned it would brag about their success in obtaining it. Paul certainly had experience with those who felt that their deeds had earned them a special favor with God (Philippians 3:2–11). The truth is, only He can provide salvation, He alone is worthy of all glory and honor. We exist as His servants, completely dependent upon Him for life and salvation.

Verse 10. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.

Ephesians 2:8–9 is an extremely popular passage of Scripture. Since those two verses are so often quoted, many miss out on verse 10 when seeking to understand God’s salvation by grace through faith. However, this important statement offers tremendous insight into what God desires after salvation. God calls us His workmanship or His artwork, from the Greek word poiēma. We are something crafted, with skill and a purpose, by God, for His purposes. Specifically, we are “created in Christ Jesus for good works.” Good works do not give us salvation, but they are absolutely meant to be the result of salvation.

Interestingly, God prepared what He wanted us to do for Him long ago. He has already planned what He wants us to do with our lives. We do not need to copy what someone else has done or is doing. He has a unique plan for each of us to serve Him in this world. This includes certain spiritual gifts and the work of the Holy Spirit in our lives to lead us in service to Him.

Verse 11. Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands —

Paul transitions from his discussion of salvation by grace through faith to an explanation of our unity in Christ. Writing to Gentile Christians, he begins by stating that these people are still uncircumcised. This stood in strong contrast to circumcised Jews, who saw that ritual as a necessary sign of membership among God’s chosen people. In addition, these non-Jewish believers were often dismissed as “the uncircumcision” by those who held to traditional Judaism. In other words, they were both labelled as outsiders and treated as outsiders. To traditional Judaism, these were people who did not belong to God’s family.

Paul’s point here is these attitudes were completely manmade. The physical condition of circumcision was something people could do, but it was only a symbol. The spiritual, “true” circumcision was something only God could change. Paul will begin a transition in verse 13 to show that this separation on the basis of circumcision has ended thanks to Jesus. Through Him, all people can believe and become part of God’s one united family. These Gentile Christians were no longer excluded but were now family with all of God’s people.

Context Summary
Ephesians 2:11–22 explains how those who are saved, by grace through faith in Christ, have become part of a single family. Prior to the coming of Jesus, the Jewish people considered Gentiles to be unclean and inferior. Here, Paul explains how the gospel extends hope, promise, and a relationship with God to Jews and Gentiles alike. Most of the Ephesian church would have been Gentiles, and Paul frequently found himself countering anti-Gentile sentiment among various churches.

Verse 12. remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.

Paul provides five negative aspects of the lives of his readers prior to knowing Christ:

First, is separation; the relationship and love they now knew in their hearts did not previously exist. Second, they had no connection with the people of God and were considered foreigners by the Jewish people. Third, they were not part of God’s promises. God’s Old Testament covenants were made with the Jewish people, not the Gentiles. They were left out of these previous arrangements. Fourth, they had “no hope” prior to knowing Christ. Paul uses this phrase in one other place, describing how when believers die the surviving believers do “not grieve as others who have no hope” (1 Thessalonians 4:13). Fifth, they were “without God in the world.”

These five traits, along with the conditions mentioned in verse 11, offer a list of reasons which had excluded Paul’s readers from God’s family prior to salvation. These negatives will be contrasted with God’s positive provisions through Jesus, beginning in the next verse.

Verse 13. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

All of the drawbacks described in verses 11 and 12 implied that Paul’s Gentile readers had been far from God. In this verse, Paul notes that everything has changed with Jesus. These believers had been “far off,” but now they had been “brought near.” Their relationship and proximity had changed all because of Christ. As mentioned in prior verses, this change has absolutely nothing to do with human worth, or human effort (Ephesians 2:8–9). It is purely due to the grace of God.

Emphasis is also made regarding the “blood of Christ.” Paul mentions this phrase only one other time in 1 Corinthians 10:16, in relation to communion. However, Hebrews includes the phrase in 9:14, noting the blood of Christ can “purify our conscience from dead works to serve the living God.” First Peter 1:19 adds that the precious blood of Christ is “like that of a lamb without blemish or spot.” Christ’s blood is perfect to remove the flaws which have separated us from God, and makes us acceptable to Him.

Verse 14. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility

Paul continues to describe how a saving faith in Christ changes our spiritual status. Jesus does not simply give peace; He is peace. It is because of who He is and what He has done on the cross, through the outpouring of His blood (Ephesians 2:13) that we can be at peace with God (Romans 5:1). Through Jesus, both Paul and his readers, Jews and Gentiles, were unified. All people can now become family: equals through the salvation provided in Jesus Christ.

In addition, Paul makes an interesting reference to removing a “dividing wall of hostility.” Much debate surrounds the meaning of this phrase. Some have suggested a connection with the wall of the Jewish temple. Others see a reference to the tearing of the temple veil at the crucifixion (Matthew 27:51). However, Paul does not appear to have a physical wall in mind, but rather a personal barrier which previously existed between Jews and Gentiles. This seems to fit best with the context of the passage, which is focused on Gentiles becoming part of the family of God. The use of the wall metaphor is likely a simple reference to the idea of a city wall, which divided those who lived in the city (the citizens) from those outside (the foreigners).

Verse 15. by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace,

The word translated as “abolish” here is the Greek word katargēsas. This literally means “to render inoperative,” or “to remove all power from.” Paul’s intent is to say that the purpose of the Law had been completed. He calls the law good in other places (Romans 7:12; 1 Timothy 1:8), yet his emphasis here is that it no longer separated Jews and Gentiles from one another. Instead, the focus of a believer should be on common salvation, in Jesus, which makes us one family.

Instead of the traditional conflict between Jews and Gentiles, God’s intent with the gospel was a family based on Christ rather than law, rooted in salvation rather than circumcision. The result of this change was “peace.” Paul would open his letter with peace (Ephesians 1:2), highlight it throughout his letter (Ephesians 2:14, 15, 17; 4:3; 6:15) and end with peace (Ephesians 6:23). He greatly emphasized peace, both as a Jew among Gentiles, and speaking to a city that had long known war and conflict. Peace was greatly desired by many yet found only in the one Lord Jesus Christ.

Verse 16. and might reconcile us both to God in one body through the cross, thereby killing the hostility.

The peace Christ brings to believers includes unity, as members of a single “body” of the church. This unity is interestingly exemplified using a symbol of death: the cross. Though Paul frequently mentions the sacrifice of Jesus in Ephesians, this is the only place the cross is specifically mentioned. He uses it to highlight his next phrase, where he notes that Jesus’ crucifixion resulted in the end of the spiritual hostility between Jews and Gentiles. More importantly, it removed the spiritual obstruction between man and God. The connection of “cross” and “kill” is clear. Christ’s cross—an instrument of execution—killed these spiritual barriers.

Both Jews and Gentiles were responsible for sending Jesus to the cross. Similarly, both Jews and Gentiles could benefit from the payment Jesus made on the cross. Through Christ, Jew and Gentile had equal access to salvation through faith in Jesus, becoming part of one family of God. Paul would teach in 1 Corinthians 1:18, “For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.” The cross does not make sense to unbelievers, but to the saved it represents God’s power to change lives.

Verse 17. And he came and preached peace to you who were far off and peace to those who were near.

Jesus is our peace (Ephesians 2:14), and He explicitly preached peace (John 14:27; Matthew 5:9). Notice, too, Paul’s reminder that Jesus “came” to earth. He had eternally existed prior to coming to earth (John 1:1–3), yet came to offer peace to all people, Jews and Gentiles. He offered peace both to the “distant” Gentiles, as well as to the “nearby” Jewish nation. Through the apostles and early believers, Jesus offered peace to those in Israel as well as to those “far off” in realms well beyond the Promised Land (Acts 1:8).

God has always been concerned for people beyond just the nation of Israel. Examples from Jonah (God’s concern for Nineveh), Daniel (the Babylonians), and Jesus Himself reveal that God’s love extends to all who believe in Him. Thanks to the cross of Christ, all people have the same access to God. This message was to be spread to all nations or people groups (Matthew 28:19–20), something already taking place during Paul’s ministry to Ephesus and beyond.

Verse 18. For through him we both have access in one Spirit to the Father.

Paul’s emphasis in this verse involves two parts. First, it is clear Paul wants to highlight the common access Jews and Gentiles have to salvation through Jesus. In Romans 1:16 he likewise wrote, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Paul preached in a particular order, starting with the Jews in a community and then to Gentiles, but the goal was bringing the message of salvation to all people.

Second, Paul again emphasizes the roles of each part of the triune God. All three persons of the Trinity are involved in the process of salvation. Salvation is found in Jesus, who gives us the Spirit to live within us, who grants access to the Father. All three persons operate at the same time in unique ways, yet are all identified as one and the same God.

Verse 19. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God,

Paul offers two negatives paralleled by two positives in this verse. Before Christ, Paul’s Gentile readers were unknown outsiders. They had no connection to God, being spiritually dead, and not part of His chosen nation of Israel. These flaws were replaced with blessings at the point of salvation.

First, they are “fellow citizens.” In the Roman Empire, Roman citizenship was very important (Acts 16:37–38; 21:39; 22:25–29; 23:27). Citizens of a nation have rights and benefits which non-citizens do not enjoy. A person could be born a citizen or could earn citizenship at a price. Through salvation in Jesus, these Gentiles were now citizens in the family of God, along with all other believers. Paul also mentioned the believer’s heavenly citizenship in Philippians 3:20.

Second, they were now family members. Though the Greek word for household could refer to family members and household servants, the focus here is on being a valued family member. Saved Gentiles were now official citizens of God’s kingdom and were members of His family, equal with all other believers.

Verse 20. built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone,

The family and kingdom of God (Ephesians 2:19) are “built on the foundation of the apostles and prophets.” Paul will again refer to the “apostles and prophets” in Ephesians 3:5, as important leaders in the foundation of the church. Ephesians 4:11–12 notes both groups as church leaders whose roles included equipping believers for acts of service. Apostles were those associated personally with Jesus; the name literally means “sent ones,” who were the first to share the message of Christ. Prophets included those Old Testament figures and early church leaders who proclaimed God’s truth. Though people may serve in similar roles today, these roles of apostles and prophets as foundations of the church were unique to the New Testament time period.

Paul also reminds his readers of the ultimate leader: “Christ Jesus himself being the cornerstone.” The cornerstone was the first rock used to establish the foundation of an ancient building. The apostles and prophets were the foundations, but Jesus was the “first stone” or cornerstone to begin the church.

Verse 21. in whom the whole structure, being joined together, grows into a holy temple in the Lord.

Believers are part of this structure (Ephesians 2:20), the church, which exists as a holy temple in the Lord. Jesus is the cornerstone, the apostles and prophets are the foundations, and other believers are the additional parts (Ephesians 2:22) that make up this figurative temple that worships God.

In 1 Corinthians 6:19–20, Paul also refers to each believer’s body as a temple. Though this is a slightly different word picture, the idea is relevant to this context. We must each see ourselves as a temple of God and live a holy life. In addition, we each serve as part of a holy temple that includes all other believers. We are to seek to live pure as a church body to be pleasing to God in our worship. Both aspects are of great importance to God. As with the Old Testament, the temple could become defiled and needed to be cleansed. Believers likewise need to confess sins (1 John 1:8–9) and be united as a body to live in a way that is pleasing to God.

Verse 22. In him you also are being built together into a dwelling place for God by the Spirit.

Previously, Paul described the collective church of Jesus, the apostles, prophets, and all other believers as a temple. Here, Paul also includes his readers as an important part of the building process. Notice that this work takes place “by the Spirit.” We worship by the Spirit (Philippians 3:3), live by the Spirit (Galatians 5:25), are led by the Spirit (Galatians 5:18), walk by the Spirit (Galatians 5:16), are taught by the Spirit (1 Corinthians 2:13), and are washed, sanctified, and justified by the Spirit (1 Corinthians 6:11). Just as salvation is something owed purely to the grace of God (Ephesians 2:8–9), success in the Christian life is owed entirely to the power of God through the Holy Spirit.

This segment, which began in verse 11, is summarized here in verse 22. Paul once again highlights the reality of Christian unity. God is the emphasis of the church, and that church—God’s people—is made up of all of the individual parts which work together to worship Him. Regardless of background, Jew or Gentile, and regardless or past sins, God can forgive. He creates a new family among believers, joining us together both in this life and in eternity (John 17:20–26).

End of Chapter 2.

Please Note:

The material use in this post, video is from BibleRef.com which is from Got Questions Ministries and is posted here to be read by Immersive reader in the Edge Browser. If you copy this material please follow these rules:

•Content from BibleRef.com may not be used for any commercial purposes, or as part of any commercial work, without explicit prior written consent from Got Questions ministries.

•Any use of our material should be properly credited; please make it clear the content is from BibleRef.com.

•BibleRef.com content may not be altered, modified, or otherwise changed unless such changes are specifically noted.