1 AND you hath he quickened, [You are born again, you are alive in Christ ] who were dead in trespasses and sins;

2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, [ Satan - rules this space which is really nothing hence the phrase air - Trying to describe something that is there but it is not of any real substance. ] the spirit that now worketh in the children of disobedience: [ Those who walk after or follow satans principles ]

3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, [we are by nature subject to the lusts, desires and appetites of the flesh - carnal, sensual and devilish] even as others.

4 But God, who is rich in mercy, for his great love [That love that enabled him to suffer for the sins of the world, to allow himself to go to the breaking point of mind and body; and then give his life for us. ] wherewith he loved us, [Nearly two weeks ago, I spoke in general conference about the precious gift of God’s divine love. some refer to God’s love as “unconditional.” However, that term appears nowhere in scripture. Rather, His love is described as “great and wonderful,” “perfect,” “redeeming,” and “everlasting.” The word “unconditional” can convey mistaken impressions about divine love, such as, God tolerates everything and does not judge us, because His love is unconditional; or God makes no demands upon us, because His love is unconditional; or all are saved in the kingdom of God because God’s love is unconditional. God’s love is infinite and will endure forever, but what it means for each of us depends on how we respond to His love. His love will lead us to realize our full potential, to become even as He is. To truly abide in God’s love we must submit fully to His will in every aspect of our lives. We must remember that as glorious and reassuring as the love of Jesus Christ is, it is not His only attribute. His “character, perfections, and attributes” also include omniscience, justice, mercy, goodness, truth, and invariableness—He is the same God, yesterday, today, and forever. Without these and the other traits and qualities that He possesses to absolute perfection, He would not be God. It is humbling to consider the cost of God’s precious love. As Paul taught, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” Will you not abide in His love? Then keep His commandments. Elder Christofferson on facebook Oct 13,2016 ]

5 Even when we were dead in sins, [ before we joined the church and became covered by the atonement of the Savior ] hath quickened us together with Christ, (by grace ye are saved;)

6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

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

8 For by grace ; [ We might add "by grace through faith on Jesus Christ" The theological definition of Grace is the merciful act of bestowing divine forgiveness upon an individual who deserves punishment instead, merited solely upon the intercessory act of the Atonement performed by the son. The recipient of the exemption deserves punishment, and nothing the individual can do commutes the divine judgement of the sinful act once it is performed. Repentance is the abandonment of the sin and the making of whatever reperations are possible, but that does not eliminate the fact the sinful act was committed and divine justice invoked. Thus, the only way to avoid the divine justice is to be granted mercy which is undeserved. Statement in the book of Mormon that are along this line - or with out works are 2 Ne.2:4-9; 2 Ne 10:24-25; 2 Ne. 25: 13; Mosiah 3:9; Mosiah 5:7; Helaman 14:8; Moroni 7:26-27. We see plainly that there are references to the being "saved" by Grace in the BofM which are very similar to Paul's writings. In these above as well as in Paul's, the issue being addressed is the expiation of sin, or Justification, whenever the passages are not ambiguous. The ultimate point of Justification is at the Judgement Bar upon Resurrection. At that point the son may or may not claim you and exercise his rights of Mercy and Grace. If he does, you are declared righteous before the Father and enter into exaltation. If the son rejects you before the Father, then you go on to damnation. This is where works are necessarily implicated. Jesus has told us plainly that he will only accept us if we keep his teachings, and these teachings require works. Hence the BofM statement that we are saved by grace after all we can do, referring to the point of Justification by Grace after the mortal probation. The Hebrew for "we are saved by grace after all we can do" really means "no matter what you do, Do" or no matter, notwithstanding anything that you could or can ever do, no matter what, you're still toast without Jesus Christ and his grace. ] are ye saved ; [ Being "saved" is largely semantic. In, LDS culture we are typically referring to Exaltation when they are speaking of Salvation or "saved". However; if we look at that part of the Doctrine of Salvation in which Grace is operative is that of the expiation of sin, or Justification. In other words; there is nothing that we can do on our own. sometimes in the LDS community there is general confusion where the LDS person sees 2 Ne. 9 "saved by grace after all we can do" as being some method of making up the difference. The LDS generally reject the idea that all you need to do is believe, and with good cause. However, with its rejection frequently goes the general ignoring of the Doctrine of Grace as being one that is corrupted by various sectarians. ] through faith; [ Faith in the Lord Jesus Christ, faith to do as he asks, faith to keep his commandments, faith to receive his ordinances. ] and that not of yourselves: it is the gift of God:

9 Not of works, [ Salvation does not come by the law of Moses, or by circumcision nor by good works alone - as we cannot save ourselves by our works alone. What Does Paul Mean When He Says That Works Do Not Save Us? “I am not unmindful of the scripture that declares: ‘by grace are ye saved through faith; and that not of yourselves: it is the gift of God.’ (Ephesians 2:8.) That is absolutely true, for man in his taking upon himself mortality was impotent to save himself. When left to grope in a natural state, he would have become, and did become, so we are told in modern scripture, ‘carnal, sensual, and devilish, by nature.’ (Alma 42:10.) But the Lord, through his grace, appeared to man, gave him the gospel or eternal plan whereby he might rise above the carnal and selfish things of life and obtain spiritual perfection. But he must rise by his own efforts and he must walk by faith. “‘He who would ascend the stairway leading upward to eternal life must tread it step by step from the base stone to the summit of its flight. Not a single stair can be missed, not one duty neglected, if the climber would avoid danger and delay and arrive with all safety and expedition at the topmost landing of the celestial exaltation.’ The responsibility is upon each individual to choose the path of righteousness, of faithfulness and duty to fellow men. If he choose otherwise and as a result meets failure, misery, and death, he alone is to blame.” (David O. McKay in CR, Apr. 1957, p. 7. Italics added.)] lest any man should boast.

10 For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. [ We must do the "good works" that we were foreordained to do that we might obtain eternal life. ]

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision [symbolic name for the Gentiles] by that which is called the Circumcision [symbolic name for the Jews] in the flesh made by hands;

12 That at that time ye were without Christ, [Not only were you not Christians, but a time when you did not know of Christ and the saving ordinances of the gospel. ] being aliens from the commonwealth of Israel, and strangers from the covenants of promise, [See Romans 9:1-33] having no hope, [ No hope in what? What gives us hope? no hope in salvation, that you can live again with him, inhis kingdom through the atonement.] and without God in the world:

13 But now in Christ Jesus ye who sometimes were far off [ What thought is he trying to convey by saying they were far off? This is one of the sayings common amoung the Jews - which meant they displeased God. It's source comes from the ordinances of sacrifice. So a wicked Jew might be said to be far off from God when he was exposed to God's displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because he is in God's favour. 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. So what Paul is saying is those who were Gentiles were not camped about, not close to the tabernacle, had no acces to the tabernacle.] are made nigh by the blood of Christ. [and not through Christ the Gentile has access to the same priviledge as the Jew.]

14 For he is our peace, who hath made both one, [ both? Jew and Gentile? ] and hath broken down the middle wall of partition between us; [ To What Was Paul Referring When He Spoke of “the Middle Wall of Partition”? As can be noted in the outline of this letter, Paul is pointing out that the gentiles who accept the gospel are now brought in and made part of the “covenant people.” In the great temple of Jerusalem, the temple proper was shielded from gentile influences. A special barrier was erected, and if a gentile passed beyond it, he could be put to death. Archaeologists have even found one of the marble blocks of this barrier with this inscription: “let no foreigner enter within the screen and enclosure surrounding the sanctuary. Whosoever is taken so doing will be the cause that death overtaketh him.” It will be remembered that it was the accusation that Paul had ignored this warning and brought gentiles beyond the barrier that led to the riot and his arrest (Acts 21:28). (LDS Institute Manual).

it is common for Jews to build their town and cities with a river or wall between them and the rest of the world so to speak. They did this so they could remain free to practice there customs and ordinances. Christ torn down this wall so to speak - just as the veil was rent in the temple from top to bottom at his death - the wall between God and man was parted - So the wall between Jew and Gentile was rent - all have the same access to him and his saving ordinances. ]

15 Having abolished in his flesh the enmity, [ the destest that the Gentiles had for the Jews, and the contempt that the jews had for the Gentiles. ] even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

16 And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

17 And came and preached peace to you which were afar off, [ Who is Paul referring to here? the Gentiles - see verse 13 And why are they considered afar off? This is one of the sayings common amoung the Jews - which meant they displeased God. It's source comes from the ordinances of sacrifice. So a wicked Jew might be said to be far off from God when he was exposed to God's displeasure; and a holy man, or a genuine penitent, might be said to be nigh to God, because he is in God's favour, or has access to him through his ordinances.] and to them that were nigh. [ so who would the Lord be referring to here? the Jews - see verse 13]

18 For through him we both [Jew and Gentile] have access by one Spirit unto the Father.

19 Now therefore ye are no more strangers and foreigners, [ the Church of God is campared to a city - one with various privileges, rights and grants. So the comparison in this case is referencing the fact that when the Gentiles visited Jerusalem they had no privileges or rights - as they were considered heathens. But in God's church (city) they enjoy all of the rights] but fellowcitizens with the saints, and of the household of God; [ the Jews were by name - God's chosen people - his Saints. so we have both sharing, both having the same rights, powers and privileges - they are equal in the household of God. ]

20 And are built upon the foundation of the apostles and prophets, [ Why does Paul need to teach them about structure in the church - hasn't it always been that way with apostles and prophets? No this is really a new idea to them, There were Jews - Typically the prophet that you followed was a prophet from your family tree. From Adam down to this time the Lord operated through chosen families. Those familys who chose to keep the commandments were granted certain blessings, because they were willing to make covenants with the Lord. The Patriarch was the one who governed in both civil and ecclesiastical matters. When a branch or family apostatized, the Lord dealt with them. Over time Abraham and his seed proved faithful to receive God's laws. So now the church is entering a new phase so to speak - governed by apostles and prophets who are not from the family tree. Foundation? foundation, or rock - So here the revelation is as in that upon this rock - revelation - I will establish my church. And that revealtion for the church will come thru my apostles and prophets. Why are living apostles and prophets essential to the true Church? What are some teachings from latter-day apostles and prophets that help us progress toward perfection and unity?
President Boyd K. Packer taught: “The ministry of the prophets and apostles leads them ever and always to the home and the family. … The ultimate purpose of all we teach is to unite parents and children in faith in the Lord Jesus Christ, that they are happy at home, sealed in an eternal marriage, linked to their generations, and assured of exaltation in the presence of our Heavenly Father” (in Conference Report, Apr. 1995, 8; or Ensign, May 1995, 8).] Jesus Christ himself being the chief corner stone; [ Why do you think that Paul had to teach or at least remind them that Jesus was the chief cornerstone? Do we need to remember that today - when? How Is Jesus the Chief Cornerstone? To the Jewish leaders, Jesus described himself as the stone which the builders had foolishly rejected in their construction, which now had become the “head of the corner” (Matthew 21:42), or as Paul says it, the chief cornerstone. The symbolism is an apt one in this section of Paul’s discourse, for the cornerstone anciently was the massive stone laid at the corner to bind fast the two separate walls into one solid whole. In Christ, both Jew and gentile are bound together inseparable, not to form two separate walls, but to create one unified people forming a temple of the Lord. Jacob used a similar figure in the Book of Mormon when he prophesied that the Jews in Jesus’ day would reject “the stone upon which they might build and have safe foundation . . . the only sure foundation, upon which the Jews can build.” (Jacob 4:15, 16; see also Helaman 5:10–12.) ]

22 In whom ye also are builded together for an habitation of God through the Spirit. [God's spirit dwells in his church and where his spirit is not is not his church.]