1. And you hath he quickened who were dead in trespasses and sins;
2. Wherein in the past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
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, even as others.
4. But God, who is rich in mercy, for his great love wherewith he loved us, 5. Even when we were dead in sins, 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 ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.
8. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
9. Not of works, 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.
ANALYSIS
There are three principal topics treated of in this Section. First, the
spiritual state of the Ephesians before their conversion. Second, the change which God had wrought in them. Third, the design for which that change had been effected.
I. The state of the Ephesians before their conversion, and the natural state of men universally, is one of spiritual death, which includes —
1. A state of sin.
2. A state of subjection to Satan and to our own corrupt affections.
3. A state of condemnation, verses 1-3.
II. The change which they had experienced was a spiritual resurrection;
concerning which the apostle teaches — 1. That God is its author.
2. That it is a work of love and grace.
3. That it was through Christ, or in virtue of union with him.
4. That it involves great exaltation, even an association with Christ in his glory, verses 4-6.
III. The design of this dispensation is the manifestation through all coming ages of the grace of God. It is a manifestation of grace —
l. Because salvation in general is of grace.
2. Because the fact that the Ephesian Christians believed or accepted of this salvation was due not to themselves but to God. Faith is his gift.
3. Because good works are the fruits not of nature, but of grace. We are created unto good works.
COMMENTARY
V. 1. And you hath he quickened, who were dead in trespasses and sins.
There is an intimate connection between this clause and the preceding paragraph. In verse 19 of the first chapter the apostle prays that the Ephesians might duly appreciate the greatness of that power which had been exercised in their conversion. It was to be known from its effects. It was that power which was exercised in the resurrection and exaltation of Christ, and which had wrought an analogous change in them. The same power which quickened Christ has quickened you. The conjunction vvv therefore is not to be rendered also, “you also,” you as well as others. It serves to connect this clause with what precedes. ‘God raised Christ from the dead, and he has given life to you dead in trespasses and sins.’
The grammatical construction of these words is doubtful. Some connect them immediately with the last clause of the first chapter. — ‘Who fills all in all and you also,’ i.e. ujma~v is made to depend on plhroume>nou. This, however, to make any tolerable sense, supposes the preceding clause to have a meaning which the words will not bear. Others refer the beginning of this verse to the 20th verse of the preceding chapter — or at least borrow from that verse the verb required to complete the sense in this.
‘God raised Christ, and he has raised you,’ ejgei>rav to<n Cristo<n, kai<
uJma~v h]geire. There is indeed this association of ideas, but the two passages are not grammatically thus related. The first seven verses of this chapter form one sentence, which is so long and complicated that the apostle is forced, before getting to the end of it, slightly to vary the
construction; a thing of very frequent occurrence in his writings. He dwells so long in verses 2, 3, 4, on the natural state of the Ephesians, that he is obliged in verse 5, to repeat substantially the beginning of verse l, in order to complete the sentence there commenced. ‘You dead on account of sin,
— wherein ye walked according to the course of the world, subject to Satan, associated with the children of disobedience, among whom we also had our conversation, and were the children of wrath even as others — us, dead on account of trespasses hath God quickened.’ This is the way the passage stands. It is plain, therefore, that the sentence begun in the first verse, is resumed with slight variation in the fifth. This is the view taken
by our translators, who borrow from the fifth verse the verb ejzwopoi>hse necessary to complete the sense of the first.
Paul describes his readers before their conversion as dead. In Scripture the word life is the term commonly used to express a state of union with God, and death a state of alienation from him. Life, therefore, includes holiness, happiness and activity; and death, corruption, misery and helplessness.
All the higher forms of life are wanting in those spiritually dead; they are secluded from all the sources of true blessedness, and they are beyond the reach of any help from creatures. They are dead.
The English version renders the clause, toi~v paraptw>masin kai< tai~v aJmarti>aiv, ‘dead in trespasses and sins.’ But there is no preposition in the original text, and therefore, the great majority of commentators
consider the apostle as assigning the cause, and not describing the nature of this death, ‘Dead on account of trespasses and sins.’4 The former of these words is generally considered as referring to outward transgressions, the latter is more indefinite, and includes all sinful manifestations of aJmarti>a, i.e. of sin considered as an inherent principle.5
V. 2. Wherein in time past ye walked. Their former condition, briefly described in the first verse, as a state of spiritual death, is in this and the verses following more particularly characterized. They walked in sin. They were daily conversant with it, and devoted to it. They were surrounded by it, and clothed with it. They lived according to the course of this world. In this clause we have not only the character of their life stated, but the governing principle which controlled their conduct. They lived according to, and under the control of, the spirit of the world. The expression to<n aijw~na tou~ ko>smou does not elsewhere occur, and is variously explained.
The most common interpretation assumes that the word aijw>n is here used in its classical, rather than its Jewish sense. It is referred to the old verb a]w, to breathe, and hence means, breath, vital principle, life, life-time, and then duration indefinitely. According to the life of this world, therefore means ‘according to the ruling principle, or spirit of the world.’ This is substantially the sense expressed in our version, and is much to be preferred to any other interpretation. In all such forms of speech the depravity of men is taken for granted. To live after the manner of men, or
according to the spirit of the world, is to live wickedly, which of course implies that men are wicked; that such is the character of the race in the sight of God.
Others, adhering to the New Testament sense of the aijw>n, translate this clause thus: according to the age of this world, i.e. in a way suited to the present age of the world, as it is now, compared to what it is to be when Christ comes. Others again give aijw>n a Gnostic sense — according to the Eon of this world, i.e. the devil. To this Meyer objects:
1. That it is more than doubtful whether any distinct reference to nascent Gnosticism is to be found in this epistle; and
2. That such a designation of Satan would have been unintelligible to all classes or readers.
This subjection to sin is, at the same time, a subjection to Satan, and therefore the apostle adds, kata< to<n a]rconta th~v ejxousi>av tou~ aje>rov, according to the prince of the power of the air. In 2 Corinthians 4:4, Satan is called the god, and in John 12: 31, the prince, of this world. He is said to be the prince of the demons. Matthew 9:34. A kingdom is ascribed to him, which is called the kingdom of darkness. All wicked men and evil spirits are his subjects, and are led captive by him at his will. It is according to this ruler of the darkness of this world, agreeably to his will and under his control, that the Ephesians lived before their conversion. Though there is perfect unanimity among commentators, that the phrase to<n a]rconta th~v ejxousi>av is a designation of Satan, there is much difference of opinion as to the precise import of the terms. First, the genitive, ejxousi>av, may be taken as qualifying the preceding noun — ‘Prince of the power,’ for
‘powerful prince,’ or, ‘prince to whom power belongs.’ Or, secondly, ejxousi>a may be taken metonymically for those over whom power is exercised; i.e. kingdom, as it is used in Colossians 1:13. Or, thirdly, it may designate those to whom power belongs, as in the preceding chapter verse 21. ‘All principality and power’ there means, all those who have dominion and power. This last mentioned explanation is the one generally preferred, because most in accordance with Paul’s use of the word, and because the sense thus obtained is so suited to the context and the analogy of
Scripture. Satan is the prince of the powers of the air, i.e. of those evil spirits, who are elsewhere spoken of as subject to his dominion.
Of the air. The word ajh>r signifies either the atmosphere, or darkness. The whole phrase, therefore, may mean either, the powers who dwell in the air, or the powers of darkness. In favor of the former explanation is the
common meaning of the word, and the undoubted fact that both among the Greeks and Jews it was the current opinion of that age that our
atmosphere was the special abode of spirits. In favor of the latter, it may be urged that the Scriptures nowhere else recognize or sanction the doctrine that the air is the dwelling place of spirits. That opinion, therefore, in the negative sense at least, is unscriptural, i.e. has no scriptural basis, unless in this place. And secondly, the word sko>tov, darkness, is so often used just as ajh>r is here employed, as to create a strong presumption that the latter was meant to convey the same meaning as the former. Thus, “the power of darkness,” Luke 22:53; “the rulers of darkness,” Ephesians 6:12; “the kingdom of darkness,” Colossians1:13, are all scriptural expressions, and are all used to designate the kingdom of Satan. Thirdly, this signification of the word is not without the authority of usage. The word properly, especially in the earlier writers, means the lower, obscure, misty atmosphere, as opposed to aijqh>r, the pure air.
Hence it means obscurity, darkness, whatever hides from sight.
There is a third interpretation of this phrase, which retains the common meaning of the word, but makes it express the nature and not the abode of the powers spoken of. ‘Of the earth’ may mean earthy; so ‘of the air’ may mean aerial. These demons do not belong to our earth, they have not a corporeal nature; they belong to a different and higher order of beings.
They are aerial or spiritual. This passage is thus brought into accordance with what is said in Ephesians 6:12. Evil spirits are there said to be ‘in heavenly places,’ i.e. in heaven. That is, they do not belong to this earth;
they are heavenly in their nature, as spirits without the trammels of flesh and blood. Such at least is one interpretation of Ephesians 6:12. By powers of the air, according to this view, we are to understand, unearthly, superhuman, incorporeal, spiritual beings over whom Satan reigns. This interpretation seems to have been the one generally adopted in the early church.
The spirit that now worketh in the children of disobedience tou~
pneu>matov tou~ nu~n ejnergou~ntov, ktl. This again is a difficult clause.
Our version assumes that the word pneumato<v, spirit, is in apposition with the word arconta, prince. ‘The prince of the power of the air, i.e.
the spirit, who now works in the children of disobedience.’ The objection to this is that pneu>matov is in the genitive and a]rconta in the accusative.
This interpretation therefore cannot be adopted without assuming an unusual grammatical irregularity. Others prefer taking pneu>matov in apposition to ejxousi>av. The sense is then either: ‘Prince of the power of the air, i.e. prince of the spirit, i.e. spirits, who now work;’ or, ‘Prince of the spirit, which controls the children of disobedience.’ The former of these expositions gives a good sense. Satan is the prince of those spirits who are represented in Scripture as constantly engaged in leading men into sin. But it does violence to the text, as there is no other case where the singular pneu~ma is thus used collectively for the plural. To the latter interpretation it may be objected that the sense thus obtained is feeble and obscure, if the word spirit is made to mean ‘disposition of men;’ which, to say the least, is a very vague and indefinite expression, and furnishes no proper parallelism to the preceding clause “powers of the air.” But by spirit may be meant the evil principle which works in mankind. Compare 1 Corinthians 2:12. Luther and Calvin both give the same interpretation that is adopted by our translators. Beza, Bengel, and most of the moderns make spirit mean the spirit of the world as opposed to the Spirit of God.
The phrase children of disobedience, ntov ejn toi~v uiJoi~v th~v ajpeiqei>av, does not mean disobedient children — for that would imply that those thus designated were represented as the children of God, or children of men, who were disobedient. The word children expresses their relation, so to speak, to disobedience, which is the source of their distinctive character.
The word son is often used in Scripture to express the idea of derivation or dependence in any form. Thus the ‘sons of famine’ are the famished; the
‘sons of Belial’ are the worthless; the ‘sons of disobedience’ are the disobedient. The word ajpei>qeia means, unwillingness to be persuaded, and is expressive either of disobedience in general, or of unbelief which is only one form of disobedience. In this case the general sense is to be preferred, for the persons spoken of are not characterized as unbelievers,
or as obstinately rejecting the gospel, but as disobedient or wicked. The fact asserted in this clause, viz., that Satan and evil spirits work in men, or influence their opinions, feelings and conduct, is often elsewhere taught in Scripture. Matthew 13:38; John 12:31, 8:44; Acts 26:18; 2 Corinthians 4:4. The fact is all that concerns us, we need not understand how they exert this influence. We do not know how the intercourse of disembodied spirits is conducted, and therefore cannot tell how such spirits have access to our minds to control their operations. The influence, whatever it is, and however effectual it may be, does not destroy our freedom of action, any more than the influence of one man over his fellows. Still it is an influence greatly to be dreaded. These spirits of wickedness are represented as far more formidable adversaries than those who are clothed in flesh and blood.
Blessed are those for whom Christ prays, as he did for Peter, when he sees them surrounded by the wiles of the devil.
V. 3. Among whom also we all had our conversation in times past. It appears not only from chapter 1:11, 13, and from the connection in this place, but still more clearly from verse 11 and those following, in this chapter, that by you in this whole epistle, the apostle means Gentiles; and by we, when the pronouns are contrasted as here, the Jews. The spiritual condition of the Ephesians before their conversion was not peculiar to them as Ephesians or as heathen. All men, Jews and Gentiles, are by nature in the same state. Whatever differences of individual character, whatever superiority of one age or nation over another may exist, these are but subordinate diversities. There is as to the main point, as this apostle elsewhere teaches, no difference; for all have sinned and come short of the glory of God. There is also no essential difference as to the way in which different communities or individuals manifest the depravity common to them all. There is very great difference as to the degree and the grossness of such manifestations, but in all the two comprehensive forms under which the corruption of our nature reveals itself, “the desires of the flesh and of the mind,” are clearly exhibited. The apostle therefore does not hesitate to associate his countrymen with the Gentiles in this description of their moral condition, although the former were in many respects so superior to the latter. Nay, he does not hesitate to include himself, though he was before his conversion as ‘touching the righteousness which is of the law blameless.’ All men, whatever their outward conduct may be, in their
natural state have “a carnal mind” as opposed to “a spiritual mind.” See Romans 8:5-7. They are all governed by the things which are seen and temporal, instead of those which are not seen and eternal. Paul therefore says of himself and fellow Jews that they all had their conversation among the children of disobedience. They were not separated from them as a distinct and superior class, but were associated with them, congenial in character and life.
Wherein this congeniality consisted is stated in the following clauses. As the Gentiles so also the Jews had their conversation, i.e. they lived in the lusts of the flesh. The word ejpiqumi>a, lust, means strong desire, whether good or bad. In Scripture most commonly it is taken in a bad sense, and means inordinate desire of any kind. The ‘lusts of the flesh’ are those irregular desires which have their origin in the flesh. By the flesh, however, is not to be understood merely our sensuous nature, but our whole nature considered as corrupt. The scriptural usage of the word sa>rx is very extensive. It means the material flesh, then that which is external, then that which is governed by what is material, and in so far sinful; then that which is sinful without that limitation; whatever is opposed to the Spirit, and in view of all these senses it means mankind. See Philemon 3:4, where the apostle includes under the word flesh, his descent from the Hebrews, his circumcision, and his legal righteousness. Galatians 3:3, 5:19-21. In this latter passage, envy, hatred, heresy, are included among the works of the flesh, as well as revellings and drunkenness. It depends on the immediate context whether the word, in any given place, is to be understood of our whole nature considered as corrupt, or only of the sensuous or animal part of that nature. When it stands opposed to what is divine, it means what is human and corrupt; when used in opposition to what is intellectual or spiritual in our nature, it means what is sensuous. In the present case it is to be taken in its wide sense because there is nothing to limit it, and because in the following clause it is defined as including both, — “the desires of the flesh (in the restricted sense of the word) and of the world.”
The word qelh>mata rendered desires, means rather behests, commands.
The things done were those which the flesh and the mind willed to be done. They were the governing principles to whose will obedience was rendered. Dianoi>a, mind, is used here for the whole thinking and sentient principle, so far as distinguished from the animal principle. Frequently it