Teks -- Ephesians 2:1-5 (NET)

New Life Individually

2:1 And although you were dead in your transgressions and sins, 2:2 in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, 2:3 among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… 2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ– by grace you are saved!–

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Eph 2:1 - And you did he quicken

And you did he quicken ( kai humās ).

The verb for did he quicken does not occur till Eph 2:5 and then with hēmās (us) instead of humās (you). There is a like ellipsis or anacoluthon in Col 1:21, Col 1:22, only there is no change from humās to hēmās .

Robertson: Eph 2:1 - When ye were dead

When ye were dead ( ontas nekrous ).

Present active participle referring to their former state. Spiritually dead.

Robertson: Eph 2:1 - Trespasses and sins

Trespasses and sins ( paraptōmasin kai hamartiais ).

Both words (locative case) though only one in Eph 2:5.

Robertson: Eph 2:2 - According to the course of this world

According to the course of this world ( kata ton aiōna tou kosmou toutou ).

Curious combinations of aiōn (a period of time), kosmos (the world in that period). See note on 1Co 1:20 for "this age"and 1Co 3:9 for "this world."

Robertson: Eph 2:2 - The prince of the power of the air

The prince of the power of the air ( ton archonta tēs exousias tou aeros ).

Aēr was used by the ancients for the lower and denser atmosphere and aithēr for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world"(ho archōn tou kosmou toutou , Joh 16:11).

Robertson: Eph 2:2 - That now worketh

That now worketh ( tou nun energountos ).

Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience"(en tois huiois tēs apethias ). In Eph 5:6 also. A Hebrew idiom found in the papyri like "sons of light"(1Th 5:5).

Robertson: Eph 2:3 - We also all

We also all ( kai hēmeis pantes ).

We Jews.

Robertson: Eph 2:3 - Once lived

Once lived ( anestraphēmen pote ).

Second aorist passive indicative of anastrephō , old verb, to turn back and forth, to live (2Co 1:12). Cf. pote periepatēsate , of the Gentiles in Eph 2:2.

Robertson: Eph 2:3 - The desires

The desires ( ta thelēmata ).

Late and rare word except in lxx and N.T., from thelō , to will, to wish. Plural here "the wishes,""the wills"of the flesh like tais epithumiais tēs sarkos just before. Gentiles had no monopoly of such sinful impulses.

Robertson: Eph 2:3 - Of the mind

Of the mind ( tōn dianoiōn ).

Plural again, "of the thoughts or purposes."

Robertson: Eph 2:3 - Were by nature children of wrath

Were by nature children of wrath ( ēmetha tekna phusei orgēs ).

This is the proper order of these words which have been the occasion of much controversy. There is no article with tekna . Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God’ s wrath (orgēs ) because of their lives of sin. See Romans 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of phusei (associative instrumental case of manner) is but the application of Paul’ s use of "all"(pantes ) as shown also in Rom 3:20; Rom 5:12. See phusei of Gentiles in Rom 2:14. The implication of original sin is here, but not in the form that God’ s wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Rom 5:13.

Robertson: Eph 2:4 - But God

But God ( ho de theos ).

Change in the structure of the sentence here, resuming Eph 2:1 after the break.

Robertson: Eph 2:4 - Being rich in mercy

Being rich in mercy ( plousios ōn en eleei ).

More than eleēmōn (being merciful).

Robertson: Eph 2:4 - Wherewith

Wherewith ( hēn ).

Cognate accusative with ēgapēsen (loved).

Robertson: Eph 2:5 - Even when we were dead

Even when we were dead ( kai ontas hēmās nekrous ).

Repeats the beginning of Eph 2:1, but he changes humās (you Gentiles) to hēmās (us Jews).

Robertson: Eph 2:5 - Quickened us together with Christ

Quickened us together with Christ ( sunezōopoiēsen tōi Christōi ).

First aorist active indicative of the double compound verb sunzōopoieō as in Col 2:13 which see. Associative instrumental case in Christōi . Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism.

Robertson: Eph 2:5 - By grace have ye been saved

By grace have ye been saved ( chariti este sesōsmenoi ).

Instrumental case of chariti and perfect passive periphrastic indicative of sōzō . Parenthetical clause interjected in the sentence. All of grace because we were dead.

Vincent: Eph 2:1 - And you

And you

Taking up the closing thought of the preceding chapter, the magnitude of God's power toward believers as exhibited in Christ's resurrection. He now shows that the same power is applied to his readers. Hence the connection is: " When He raised Him from the dead, etc., and you did He quicken, even as He quickened Christ." The structure of the passage is broken. Paul having prominently in mind the thought God quickened you as He did Christ , begins with you also . Then the connection is interrupted by Eph 2:2, Eph 2:3, which describe their previous condition. Then Eph 2:1 is taken up in Eph 2:4, by but God , God introducing a new sentence.

Vincent: Eph 2:1 - Who were dead

Who were dead ( ὄντας νεκροὺς )

Better, Rev., when ye were dead , thus giving the sense of the continued state in the past expressed by the participle being .

Vincent: Eph 2:1 - Trespasses - sins

Trespasses - sins ( παραπτώμασιν - ἁμαρτίαις )

See on Mat 1:21; see on Mat 6:14. Trespasses , special acts. Sins , all forms and phases of sin: more general.

Vincent: Eph 2:2 - Course

Course ( αἰῶνα )

Lit., age . See on Joh 1:9.

Vincent: Eph 2:2 - Power

Power ( ἐξουσίας )

Collective, the whole empire of evil spirits.

Vincent: Eph 2:2 - The air

The air

According to Paul's usage, in the simple physical sense. See Act 22:23; 1Co 9:26; 1Th 4:17; Rev 16:17. The air is regarded as the region of the demons' might.

Vincent: Eph 2:2 - The spirit

The spirit

See on 1Co 2:12. The term designates the power over which Satan rules, on the side of its operation in men's hearts.

Vincent: Eph 2:2 - Now

Now

With an implied reference to its former working in his readers. Compare once , Eph 2:3

Vincent: Eph 2:2 - Children of disobedience

Children of disobedience ( υἱοῖς τῆς ἀπειθείας )

Compare Eph 5:6. A Hebraistic expression. Compare son of perdition , Joh 17:12; children of obedience , 1Pe 1:14; children of cursing , 2Pe 2:14. Rev., correctly, sons of disobedience: belonging to disobedience as sons to a parent.

Vincent: Eph 2:3 - Had our conversation

Had our conversation ( ἀνεστράφημεν )

See on the kindred noun conversation , 1Pe 1:15. Rev., more simply, lived .

Vincent: Eph 2:3 - Fulfilling

Fulfilling ( ποιοῦντες )

Rev., doing . The verb implies carrying out or accomplishing , so that the A.V. is more nearly correct. See on Rom 7:15; see on Joh 3:21.

Vincent: Eph 2:3 - Desires

Desires ( θελήματα )

Lit., willings . See on Col 3:12.

Vincent: Eph 2:3 - Mind

Mind ( διανοιῶν )

More strictly, thoughts . See on Mar 12:30; see on Luk 1:51.

Vincent: Eph 2:3 - By nature children of wrath

By nature children of wrath

See on Eph 2:2. Children (τέκνα ) emphasizes the connection by birth ; see on Joh 1:12. Wrath (ὀργῆς ) is God's holy hatred of sin; His essential, necessary antagonism to everything evil, Rom 1:18. By nature (φύσει ) accords with children , implying what; is innate. That man is born with a sinful nature, and that God and sin are essentially antagonistic, are conceded on all hands: but that unconscious human beings come into the world under the blaze of God's indignation, hardly consists with Christ's assertion that to little children belongs the kingdom of heaven. It is true that there is a birth-principle of evil, which, if suffered to develop, will bring upon itself the wrath of God. Whether Paul means more than this I do not know.

Vincent: Eph 2:3 - Others

Others ( οἱ λοιποί )

Rev., correctly, the rest .

Vincent: Eph 2:4 - But God

But God

Resuming Eph 2:1.

Vincent: Eph 2:4 - For His great love

For His great love ( διά )

For the sake of , in order to satisfy His love.

Vincent: Eph 2:4 - Quickened us together

Quickened us together

Spiritually. Compare Col 2:13; Rom 6:11-14; Rom 8:10, Rom 8:11 " What God wrought in Christ He wrought, ipso facto , in all who are united with Him" (Ellicott).

Wesley: Eph 2:1 - And he hath quickened you

In Eph 1:19-20, St. Paul spoke of God's working in them by the same almighty power whereby he raised Christ from the dead. On the mention of this he, in the fulness of his heart, runs into a flow of thought concerning the glory of Christ's exaltation in the three following verses. He here resumes the thread of his discourse.

Wesley: Eph 2:1 - Who were dead

Not only diseased, but dead; absolutely void of all spiritual life; and as incapable of quickening yourselves, as persons literally dead.

Wesley: Eph 2:1 - In trespasses and sins

Sins seem to be spoken chiefly of the gentiles, who knew not God; trespasses, of the Jews, who had his law, and yet regarded it not, Eph 2:5. The latter herein obeyed the flesh; the former, the prince of the power of the air.

Wesley: Eph 2:2 - According to the course of this world

The word translated course properly means a long series of times, wherein one corrupt age follows another.

Wesley: Eph 2:2 - According to the prince of the power of the air

The effect of which power all may perceive, though all do not understand the cause of it: a power unspeakably penetrating and widely diffused; but yet, as to its baneful influences, beneath the orb of believers. The evil spirits are united under one head, the seat of whose dominion is in the air. Here he sometimes raises storms, sometimes makes visionary representations, and is continually roving to and fro.

Wesley: Eph 2:2 - The spirit that now worketh

With mighty power; and so he did, and doth in all ages.

Wesley: Eph 2:2 - In the sons of disobedience

In all who do not believe and obey the gospel.

Wesley: Eph 2:3 - Among whom we

Jews. Also, formerly had our conversation: doing the will of the flesh - In gross, brutal sins.

Wesley: Eph 2:3 - And of the mind

By spiritual, diabolical wickedness. In the former clause, flesh denotes the whole evil nature; in the latter, the body opposed to the soul.

Wesley: Eph 2:3 - And were by nature

That is, in our natural state.

Wesley: Eph 2:3 - Children of wrath

Having the wrath of God abiding on us, even as the gentiles. This expression, by nature, occurs also, Gal 4:8; Rom 2:14; and thrice in Rom 11:24. But in none of these places does it signify, by custom, or practice, or customary practice, as a late writer affirms. Nor can it mean so here For this would make the apostle guilty of gross tautology, their customary sinning having been expressed already, in the former part of the verse. But all these passages agree in expressing what belongs to the nature of the persons spoken of.

Wesley: Eph 2:4

Mercy removes misery: love confers salvation.

Wesley: Eph 2:5 - He hath quickened us together with Christ

In conformity to him, and by virtue of our union with him.

Wesley: Eph 2:5 - By grace ye are saved

Grace is both the beginning and end. The apostle speaks indifferently either in the first or second person; the Jews and gentiles being in the same circumstance, both by nature and by grace. This text lays the axe to the very root of spiritual pride, and all glorying in ourselves. Therefore St. Paul, foreseeing the backwardness of mankind to receive it, yet knowing the absolute necessity of its being received, again asserts the very same truth, Eph 2:8, in the very same words.

JFB: Eph 2:1 - And you

"You also," among those who have experienced His mighty power in enabling them to believe (Eph 1:19-23).

JFB: Eph 2:1 - hath he quickened

Supplied from the Greek (Eph 2:5).

JFB: Eph 2:1 - dead

Spiritually. (Col 2:13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that is holy.

JFB: Eph 2:1 - in trespasses . . . sins

In them, as the element in which the unbeliever is, and through which he is dead to the true life. Sin is the death of the soul. Isa 9:2; Joh 5:25, "dead" (spiritually), 1Ti 5:6. "Alienated from the life of God" (Eph 4:18). Translate, as Greek, "in your trespasses," &c. "Trespass" in Greek, expresses a FALL or LAPSE, such as the transgression of Adam whereby he fell. "Sin." (Greek, "hamartia") implies innate corruption and ALIENATION from God (literally, erring of the mind from the rule of truth), exhibited in acts of sin (Greek, "hamartemata"). BENGEL, refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God.

JFB: Eph 2:2 - the course of this world

The career (literally, "the age," compare Gal 1:4), or present system of this world (1Co 2:6, 1Co 2:12; 1Co 3:18-19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1Jo 5:19). "The age" (which is something more external and ethical) regulates "the world" (which is something more external).

JFB: Eph 2:2 - the prince of the power of the air

The unseen God who lies underneath guiding "the course of this world" (2Co 4:4); ranging through the air around us: compare Mar 4:4, "fowls of the air" (Greek, "heaven") that is, (Eph 2:15), "Satan" and his demons. Compare Eph 6:12; Joh 12:31. Christ's ascension seems to have cast Satan out of heaven (Rev 12:5, Rev 12:9-10, Rev 12:12-13), where he had been heretofore the accuser of the brethren (Job 1:6-11). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Rom 8:33-34), he assails them on earth with all trials and temptations; and "we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coming" [AUBERLEN], for Satan shall be bound (Rev 12:12-13, Rev 12:15, Rev 12:17; Rev 20:2-3). "The power" is here used collectively for the "powers of the air"; in apposition with which "powers" stand the "spirits," comprehended in the singular, "the spirit," taken also collectively: the aggregate of the "seducing spirits" (1Ti 4:1) which "work now (still; not merely, as in your case, 'in time past') in the sons of disobedience" (a Hebraism: men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: compare Mat 3:7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refer to Satan, "the prince" himself, but to "the powers of the air" of which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Act 26:18), as opposed to the spirit of the children of God (Luk 4:33). The potency of that "spirit" is shown in the "disobedience" of the former. Compare Deu 32:20, "children in whom is no faith" (Isa 30:9; Isa 57:4). They disobey the Gospel both in faith and practice (2Th 1:8; 2Co 2:12).

JFB: Eph 2:3 - also we

That is, we also. Paul here joins himself in the same category with them, passing from the second person (Eph 2:1-2) to the first person here.

JFB: Eph 2:3 - all

Jews and Gentiles.

JFB: Eph 2:3 - our conversation

"our way of life" (2Co 1:12; 1Pe 1:18). This expression implies an outwardly more decorous course, than the open "walk" in gross sins on the part of the majority of Ephesians in times past, the Gentile portion of whom may be specially referred to in Eph 2:2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Act 26:4-5, Act 26:18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God.

JFB: Eph 2:3 - fulfilling

Greek, doing.

JFB: Eph 2:3 - mind

Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh."

JFB: Eph 2:3 - and were by nature

He intentionally breaks off the construction, substituting "and we were" for "and being," to mark emphatically his and their past state by nature, as contrasted with their present state by grace. Not merely is it, we had our way of life fulfilling our fleshly desires, and so being children of wrath; but we were by nature originally "children of wrath," and so consequently had our way of life fulfilling our fleshly desires. "Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired (Job 14:4; Psa 51:5). An incidental proof of the doctrine of original sin.

JFB: Eph 2:3 - children of wrath

Not merely "sons," as in the Greek, "sons of disobedience" (Eph 2:2), but "children" by generation; not merely by adoption, as "sons" might be. The Greek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath"; Eph 2:5, "grace" is opposed to "nature" here; and salvation (implied in Eph 2:5, Eph 2:8, "saved") to "wrath." Compare Article IX, Church of England Common Prayer Book. "Original sin (birth-sin), standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally conceived by the Holy Ghost of the Virgin], whereby man is very far gone from original righteousness, and is of his own nature inclined to evil; and therefore, in every person born into this world, it deserveth God's wrath and damnation." Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (Rom 3:9; Rom 5:12-14). "Wrath abideth" on all who disobey the Gospel in faith and practice (Joh 3:36). The phrase, "children of wrath," is a Hebraism, that is, objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" (2Sa 12:5, Margin); "son of perdition" (Joh 17:12; 2Th 2:3).

JFB: Eph 2:3 - as others

Greek, "as the rest" of mankind are (1Th 4:13).

JFB: Eph 2:4 - God, who is rich

Greek "(as) being rich in mercy."

JFB: Eph 2:4 - for

That is, "because of His great love." This was the special ground of God's saving us; as "rich in mercy" (compare Eph 2:7; Eph 1:7; Rom 2:4; Rom 10:12) was the general ground. "Mercy takes away misery; love confers salvation" [BENGEL].

JFB: Eph 2:5 - dead in sins

The best reading is in the Greek, "dead in our (literally, 'the') trespasses."

JFB: Eph 2:5 - quickened

"vivified" spiritually, and consequences hereafter, corporally. There must be a spiritual resurrection of the soul before there can be a comfortable resurrection of the body [PEARSON] (Joh 11:25-26; Rom 8:11).

JFB: Eph 2:5 - together with Christ

The Head being seated at God's right hand, the body also sits there with Him [CHRYSOSTOM]. We are already seated there IN Him ("in Christ Jesus," Eph 2:6), and hereafter shall be seated by Him; IN Him already as in our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition [PEARSON]. What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him.

JFB: Eph 2:5 - by grace ye are saved

Greek, "Ye are in a saved state." Not merely "ye are being saved," but ye "are passed from death unto life" (Joh 5:24). Salvation is to the Christian not a thing to be waited for hereafter, but already realized (1Jo 3:14). The parenthetic introduction of this clause here (compare Eph 2:8) is a burst of Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation; hence, too, he says "ye," not "we."

Clarke: Eph 2:1 - And you hath he quickened

And you hath he quickened - This chapter should not have been separated from the preceding, with which it is most intimately connected. As Christ fills the whole body of Christian believers with his fullness, (Eph 1:23), so had he dealt with the converted Ephesians, who before were dead in trespasses, and dead in sins. Death is often used by all writers, and in all nations, to express a state of extreme misery. The Ephesians, by trespassing and sinning, had brought themselves into a state of deplorable wretchedness, as had all the heathen nations; and having thus sinned against God, they were condemned by him, and might be considered as dead in law - incapable of performing any legal act, and always liable to the punishment of death, which they had deserved, and which was ready to be inflicted upon them

Trespasses, παραπτωμασι, may signify the slightest deviation from the line and rule of moral equity, as well as any flagrant offense; for these are equally transgressions, as long as the sacred line that separates between vice and virtue is passed over

Sins, ἁμαρτιαις, may probably mean here habitual transgression; sinning knowingly and daringly.

Clarke: Eph 2:2 - Wherein in time past ye walked

Wherein in time past ye walked - There is much force in these expressions; the Ephesians had not sinned casually, or now and then, but continually; it was their continual employment; they walked in trespasses and sins: and this was not a solitary case, all the nations of the earth acted in the same way; it was the course of this world, κατα τον αιωνα του κοσμου τουτου, according to the life, mode of living, or successive ages of this world. The word αιων, the literal meaning of which is constant duration, is often applied to things which have a complete course, as the Jewish dispensation, a particular government, and the term of human life; so, here, the whole of life is a tissue of sin, from the cradle to the grave; every human soul, unsaved by Jesus Christ, continues to transgress. And the nominally Christian world is in the same state to the present day. Age after age passes on in this way and the living lay it not to heart

Clarke: Eph 2:2 - The prince of the power of the air

The prince of the power of the air - As the former clause may have particular respect to the Jewish people, who are frequently denominated עולם הזה olam hazzeh , this world, this latter clause may especially refer to the Gentiles, who were most manifestly under the power of the devil, as almost every object of their worship was a demon, to whom the worst of passions and practices were attributed, and whose conduct his votaries took care to copy

Satan is termed prince of the power of the air, because the air is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief

Clarke: Eph 2:2 - The spirit that now worketh

The spirit that now worketh - Του νυν ενεργουντος The operations of the prince of the aerial powers are not confined to that region; he has another sphere of action, viz. the wicked heart of man, and in this he works with energy. He seldom inspires indifference to religion; the subjects in whom he works are either determinate opposers of true religion, or they are systematic and energetic transgressors of God’ s laws

Clarke: Eph 2:2 - Children of disobedience

Children of disobedience - Perhaps a Hebraism for disobedient children; but, taken as it stands here, it is a strong expression, in which disobedience, ἡ απειθεια, appears to be personified, and wicked men exhibited as her children; the prince of the power of the air being their father, while disobedience is their mother. Thus they are emphatically, what our Lord calls them, Mat 13:38, children of the wicked one; for they show themselves to be of their father the devil, because they will do his works, Joh 8:44. Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews; but I rather think he speaks this generally, and refers to the Jews in the following verse.

Clarke: Eph 2:3 - Among whom also we all had our conversation

Among whom also we all had our conversation - We Jews, as well as you Gentiles, have lived in transgressions and sins; ανεστραφημεν, this was the course of our life; we lived in sin, walked in sin, it was woven through our whole constitution, it tinged every temper, polluted every faculty, and perverted every transaction of life. The lusts - the evil, irregular, and corrupt affections of the heart, showed themselves in the perversion of the mind as well as in our general conduct. The mind was darkened by the lusts of the flesh, and both conjoined to produce acts of unrighteousness. It was not the will of God that was done by us, but the will of the flesh and of the mind

Clarke: Eph 2:3 - And were by nature the children of wrath

And were by nature the children of wrath - For the import of the phrase, by nature, φυσει, see the note on Gal 2:15, and Rom 2:14 (note). To what is said on those passages, I may add, from Dr. Macknight: - "Nature often signifies one’ s birth and education, Gal 2:15 : We, who are Jews By Nature. Also, men’ s natural reason and conscience, Rom 2:14 : The Gentiles who have not the law, do By Nature the things contained in the law, etc. Also, the general sense and practice of mankind, 1Co 11:14 : Doth not even Nature itself teach you, that if a man have long hair, etc. Also, the original constitution of any thing, Gal 4:8 : Who are not gods By Nature, Also, a disposition formed by custom and habit; thus Demetrius Phalereus said of the Lacedemonians: φυσει εβραχυλογουν Λακωνες· The Lacedemonians had naturally a concise mode of speaking. Hence our word laconic; a short speech, or much sense conveyed in a few words."The words in the text have often been quoted to prove the doctrine of original sin, but, though that doctrine be an awful truth, it is not, in my opinion, intended here; it is rather found in the preceding words, the lusts of the flesh, and the desires of the flesh and of the mind. The apostle appears to speak of sinful habits; and as we say Habit is a second nature, and as these persons acted from their originally corrupt nature - from the lusts of the flesh and of the mind, they thus became, by their vicious habits, or second nature, children of wrath - persons exposed to perdition, because of the impurity of their hearts and the wickedness of their lives. Here we see that the fallen, apostate nature produces the fruits of unrighteousness. The bad tree produces bad fruit

Children of wrath is the same as son of perdition, son of death, etc.; i.e. persons exposed to God’ s displeasure, because of their sins.

Clarke: Eph 2:4 - But God, who is rich in mercy

But God, who is rich in mercy - As they were corrupt in their nature, and sinful in their practice, they could possess no merit, nor have any claim upon God; and it required much mercy to remove so much misery, and to pardon such transgressions

Clarke: Eph 2:4 - His great love

His great love - God’ s infinite love is the groundwork of our salvation; in reference to us that love assumes the form of mercy, and that mercy provides the Savior, the Lord Jesus Christ. And therefore the apostle adds, Eph 2:5 : By grace ye are saved - it is by God’ s free mercy in Christ that ye are brought into this state of salvation. See on Eph 2:8 (note).

Clarke: Eph 2:5 - Even when we were dead in sins

Even when we were dead in sins - Dead in our souls; dead towards God; dead in law; and exposed to death eternal

Clarke: Eph 2:5 - Hath quickened us together with Christ

Hath quickened us together with Christ - God has given us as complete a resurrection from the death of sin to a life of righteousness, as the body of Christ has had from the grave. And as this quickening, or making alive, was most gratuitous on God’ s part, the apostle, with great propriety, says; By grace ye are saved.

Calvin: Eph 2:1 - And you who were dead

1.And you who were dead This is anἐπεξεργασία of the former statements, that is, an exposition accompanied by an illustration. ¹¹⁸ To bring home more effectually to the Ephesians the general doctrine of Divine grace, he reminds them of their former condition. This application consists of two parts. “Ye were formerly lost; but now God, by his grace, has rescued you from destruction.” And here we must observe, that, in laboring to give an impressive view of both of these parts, the apostle makes a break in the style by (ὑπερβατὸν) a transposition. There is some perplexity in the language; but, if we attend carefully to what the apostle says about those two parts, the meaning is clear. As to the first, he says that they were dead; and states, at the same time, the cause of the death — trespasses and sins. ¹¹⁹ He does not mean simply that they were in danger of death; but he declares that it was a real and present death under which they labored. As spiritual death is nothing else than the alienation of the soul from God, we are all born as dead men, and we live as dead men, until we are made partakers of the life of Christ, — agreeably to the words of our Lord,

“The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live.” (Joh 5:25)

The Papists, who are eager to seize every opportunity of undervaluing the grace of God, say, that while we are out of Christ, we are half dead. But we are not at liberty to set aside the declarations of our Lord and of the Apostle Paul, that, while we remain in Adam, we are entirely devoid of life; and that regeneration is a new life of the soul, by which it rises from the dead. Some kind of life, I acknowledge, does remain in us, while we are still at a distance from Christ; for unbelief does not altogether destroy the outward senses, or the will, or the other faculties of the soul. But what has this to do with the kingdom of God? What has it to do with a happy life, so long as every sentiment of the mind, and every act of the will, is death? Let this, then, be held as a fixed principle, that the union of our soul with God is the true and only life; and that out of Christ we are altogether dead, because sin, the cause of death, reigns in us.

Calvin: Eph 2:2 - In which for some time ye walked // According to the prince of the power of the air

2.In which for some time ye walked From the effects or fruits, he draws a proof that sin formerly reigned in them; for, until sin displays itself in outward acts, men are not sufficiently aware of its power. When he adds, according to the course of this world, ¹²⁰ he intimates that the death which he had mentioned rages in the nature of man, and is a universal disease. He does not mean that course of the world which God has ordained, nor the elements, such as the heaven, and earth, and air, — but the depravity with which we are all infected; so that sin is not peculiar to a few, but pervades the whole world.

According to the prince of the power of the air He now proceeds farther, and explains the cause of our corruption to be the dominion which the devil exercises over us. A more severe condemnation of mankind could not have been pronounced. What does he leave to us, when he declares us to be the slaves of Satan, and subject to his will, so long as we live out of the kingdom of Christ? Our condition, therefore, though many treat it with ridicule, or, at least, with little disapprobation, may well excite our horror. Where is now the free-will, the guidance of reason, the moral virtue, about which Papists babble to much? What will they find that is pure or holy under the tyranny of the devil? On this subject, indeed, they are extremely cautious, and denounce this doctrine of Paul as a grievous heresy. I maintain, on the contrary, that there is no obscurity in the apostle’s language; and that all men who live according to the world, that is, according to the inclinations of their flesh, are here declared to fight under the reign of Satan.

In accordance with the practice of the inspired writers, the Devil is mentioned in the singular number. As the children of God have one head, so have the wicked; for each of the classes forms a distinct body. By assigning to him the dominion over all wicked beings, ungodliness is represented as an unbroken mass. As to his attributing to the devil power over the air, that will be considered when we come to the sixth chapter. At present, we shall merely advert to the strange absurdity of the Manicheans, in endeavoring to prove from this passage the existence of two principles, as if Satan could do anything without the Divine permission. Paul does not allow him the highest authority, which belongs to the will of God alone, but merely a tyranny which God permits him to exercise. What is Satan but God’s executioner to punish man’s ingratitude? This is implied in Paul’s language, when he represents the success of Satan as confined to unbelievers; for the children of God are thus exempted from his power. If this be true, it follows that Satan does nothing but under the control of a superior: and that he is not (αὐτοκράτωρ) an unlimited monarch.

We may now draw from it also this inference, that ungodly men have no excuse in being driven by Satan to commit all sorts of crimes. Whence comes it that they are subject to his tyranny, but because they are rebels against God? If none are the slaves of Satan, but those who have renounced the service, and refuse to yield to the authority, of God, let them blame themselves, for having so cruel a master.

By the children of disobedience, according to a Hebrew idiom, are meant obstinate persons. Unbelief is always accompanied by disobedience; so that it is the source — the mother of all stubbornness.

Calvin: Eph 2:3 - Among whom also we all had our conversation // Fulfilling the desires of the flesh and of the mind // And were by nature

3.Among whom also we all had our conversation Lest it should be supposed that what he had now said was a slanderous reproach against the former character of the Ephesians, or that Jewish pride had led him to treat the Gentiles as an inferior race, he associates himself and his countrymen along with them in the general accusation. This is not done in hypocrisy, but in a sincere ascription of glory to God. It may excite wonder, indeed, that he should speak of himself as having walked “in the lusts of the flesh,” while, on other occasions, he boasts that his life had been throughout irreproachable.

“Touching the righteousness which is in the law, blameless.” (Phi 3:6.)

And again,

“Ye are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you that believe.”
(1Th 2:10)

I reply, the statement applies to all who have not been regenerated by the Spirit of Christ. However praiseworthy, in appearance, the life of some may be, because their lusts do not break out in the sight of men, there is nothing pure or holy which does not proceed from the fountain of all purity.

Fulfilling the desires of the flesh and of the mind To fulfill these desires, is to live according to the guidance of our natural disposition and of our mind. The flesh means here the disposition, or, what is called, the inclination of the nature; and the next expression (τῶν διανοιῶν) means what proceeds from the mind. Now, the mind includes reason, such as it exists in men by nature; so that lusts do not refer exclusively to the lower appetites, or what is called the sensual part of man, but extend to the whole.

And were by nature ¹²¹ children of wrath. All men without exception, whether Jews or Gentiles, (Gal 2:15,) are here pronounced to be guilty, until they are redeemed by Christ; so that out of Christ there is no righteousness, no salvation, and, in short, no excellence. Children of wrath are those who are lost, and who deserve eternal death. Wrath means the judgment of God; so that the children of wrath are those who are condemned before God. Such, the apostle tells us, had been the Jews, — such had been all the excellent men that were now in the Church; and they were so by nature, that is, from their very commencement, and from their mother’s womb.

This is a remarkable passage, in opposition to the views of the Pelagians, and of all who deny original sin. What dwells naturally in all is certainly original; but Paul declares that we are all naturally liable to condemnation; therefore sin dwells naturally in us, for God does not condemn the innocent. Pelagians were wont to object, that sin spread from Adam to the whole human race, not by descent, but by imitation. But Paul affirms that we are born with sin, as serpents bring their venom from the womb. Others who think that it is not in reality sin, are not less at variance with Paul’s language; for where condemnation is, there must unquestionably be sin. It is not with blameless men, but with sin, that God is offended. Nor is it wonderful that the depravity which we inherit from our parents is reckoned as sin before God; for the seeds of sin, before they have been openly displayed, are perceived and condemned.

But one question here arises. Why does Paul represent the Jews, equally with others, as subject to wrath and curse, while they were the blessed seed? I answer, they have a common nature. Jews differ from Gentiles in nothing but this, that, through the grace of the promise, God delivers them from destruction; but that is a remedy which came after the disease. Another question is, since God is the Author of nature, how comes it that no blame attaches to God, if we are lost by nature? I answer, there is a twofold nature: the one was produced by God, and the other is the corruption of it. This condemnation therefore which Paul mentions does not proceed from God, but from a depraved nature: for we are not born such as Adam was at first created, we are not

“wholly a right seed, but are turned into the degenerate”
(Jer 2:21)

offspring of a degenerate and sinful man.

Calvin: Eph 2:4 - But God, who is rich in mercy

4.But God, who is rich in mercy ¹²² Now follows the second member of the sentence, the substance of which is, that God had delivered the Ephesians from the destruction to which they were formerly liable; but the words which he employs are different. God, who is rich in mercy, hath quickened you together with Christ. The meaning is, that, there is no other life than that which is breathed into us by Christ: so that we begin to live only when we are ingrafted into him, and enjoy the same life with himself. This enables us to see what the apostle formerly meant by death, for that death and this resurrection are brought into contrast. To be made partakers of the life of the Son of God, — to be quickened by one Spirit, is an inestimable privilege.

On this ground he praises the mercy of God, meaning by its riches, that it had been poured out in a singularly large and abundant manner. The whole of our salvation is here ascribed to the mercy of God. But he presently adds, for his great love wherewith he loved us. ¹²³ This is a still more express declaration, that all was owing to undeserved goodness; for he declares that God was moved by this single consideration. “Herein,” says John, “is love, not that we loved God, but that he loved us. — We love him because he first loved us.” (1Jo 4:10.)

Calvin: Eph 2:5 - Even when we were dead in sin

5.Even when we were dead in sin These words have the same emphasis as similar expressions in another Epistle.

“For when we were yet without strength, in due time Christ died, for the ungodly. — But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”
(Rom 5:6.)

Whether the words, by grace ye are saved, have been inserted by another hand, I know not; but, as they are perfectly agreeable to the context, I am quite willing to receive them as written by Paul. They show us that he always feels as if he had not sufficiently proclaimed the riches of Divine grace, and accordingly expresses, by a variety of terms, the same truth, that everything connected with our salvation ought to be ascribed to God as its author. And certainly he who duly weighs the ingratitude of men will not complain that this parenthesis is superfluous.

Defender: Eph 2:1 - And

The connective "and" ties this statement to the previous verses. That is, as Christ was raised and exalted, so we also are spiritually raised in Christ and given new life in Him.

Defender: Eph 2:1 - trespasses and sins

Every man and every woman, regardless of wealth, education or family background, are sinners by nature and practice and therefore are spiritually dead, facing God's future judgment."

Defender: Eph 2:2 - power of the air

The "prince of the power of the air" is Satan, ruling a vast multitude of fallen angels, "spiritual wickedness in high places" that is, 'heavenly places', opposing God and His people (Eph 6:12)."

Defender: Eph 2:3 - conversation

"Conversation" is an archaic English expression for "way of life." Note that "we all" are born to this self-centered life style and need desperately to be saved and given a new nature.

Defender: Eph 2:3 - children of wrath

In our natural state we are called both "children of disobedience" (Eph 2:2) and "children of wrath." We are also called "children of this world" (Luk 16:8) and even "children of the wicked one" (Mat 13:38) and "children of the devil" (1Jo 3:10). This is why Jesus told even such an outwardly righteous and religious man as Nicodemus: "Ye must be born again" (Joh 3:7). "Except a man be born again, he cannot see the kingdom of God" (Joh 3:3)."

TSK: Eph 2:1 - you // dead

you : Eph 2:5, Eph 2:6, Eph 1:19, Eph 1:20; Joh 5:25, Joh 10:10, Joh 11:25, Joh 11:26, Joh 14:6; Rom 8:2; 1Co 15:45; Col 2:13, Col 3:1-4

dead : Eph 2:5, Eph 4:18, Eph 5:14; Mat 8:22; Luk 15:24, Luk 15:32; Joh 5:21; 2Co 5:14; 1Ti 5:6; 1Jo 3:14; Rev 3:1

TSK: Eph 2:2 - in time // walked according // the prince // of the air // the spirit // the children

in time : Eph 2:3, Eph 4:22; Job 31:7; Act 19:35; 1Co 6:11; Col 1:21, Col 3:7; 1Pe 4:3; 1Jo 5:19

walked according : Psa 17:14; Jer 23:10; Luk 16:8; Joh 7:7, Joh 8:23, Joh 15:19; Rom 12:2; 1Co 5:10; Gal 1:4; 2Ti 4:10; Jam 1:7, Jam 4:4; 1Jo 2:15-17, 1Jo 5:4

the prince : Eph 6:12; Joh 8:44, Joh 12:31, Joh 14:30, Joh 16:11; 1Jo 5:19; Rev 12:9, Rev 13:8, Rev 13:14, Rev 20:2

of the air : Job 1:7, Job 1:16, Job 1:19; Rev 16:17

the spirit : Mat 12:43-45; Luk 11:21-26, Luk 22:2, Luk 22:3, Luk 22:31; Joh 13:2, Joh 13:27; Act 5:3; 2Co 4:4; 1Jo 3:8, 1Jo 4:4

the children : Eph 2:3, Eph 5:6; Isa 30:1, Isa 57:4; Hos 10:9; Mat 11:19, Mat 13:38; Col 3:6; 1Pe 1:14 *Gr: 2Pe 2:14 *Gr: 1Jo 3:10

TSK: Eph 2:3 - we // in times // in the // fulfilling // desires // by // children // even

we : Isa 53:6, Isa 64:6, Isa 64:7; Dan 9:5-9; Rom 3:9-19; 1Co 6:9-11; Gal 2:15, Gal 2:16, Gal 3:22; Tit 3:3; 1Pe 4:3; 1Jo 1:8-10

in times : Eph 4:17-19; Act 14:16, Act 17:30,Act 17:31; Rom 11:30; 1Pe 2:10; 1Jo 2:8

in the : Eph 4:22; Mar 4:19; Joh 8:44; Rom 1:24, Rom 6:12, Rom 13:14; Gal 5:16-24; 1Ti 6:9; Jam 4:1-3; 1Pe 1:14, 1Pe 2:11, 1Pe 4:2; 2Pe 2:18; 1Jo 2:16; Jud 1:16-18

fulfilling : Rom 8:7, Rom 8:8; 2Co 7:1; Gal 5:19-21

desires : Gr. wills, Joh 1:13

by : Gen 5:3, Gen 6:5, Gen 8:21; Job 14:4, Job 15:14-16, Job 25:4; Psa 51:5; Mar 7:21, Mar 7:22; Joh 3:1-6; Rom 5:12-19, Rom 7:18; Gal 2:15, Gal 2:16

children : Eph 2:2; Rom 9:22

even : Rom 3:9, Rom 3:22, Rom 3:23; 1Co 4:7

TSK: Eph 2:4 - who // his

who : Eph 2:7, Eph 1:7, Eph 3:8; Exo 33:19, Exo 34:6, Exo 34:7; Neh 9:17; Psa 51:1, Psa 86:5, Psa 86:15, Psa 103:8-11; Psa 145:8; Isa 55:6-8; Dan 9:9; Jon 4:2; Mic 7:18-20; Luk 1:78; Rom 2:4; Rom 5:20,Rom 5:21, Rom 9:23, Rom 10:12; 1Ti 1:14; 1Pe 1:3

his : Deu 7:7, Deu 7:8, Deu 9:5, Deu 9:6; Jer 31:3; Eze 16:6-8; Joh 3:14-17; Rom 5:8, Rom 9:15, Rom 9:16; 2Th 2:13; 2Ti 1:9; Tit 3:4-7; 1Jo 4:10-19

TSK: Eph 2:5 - dead // quickened // grace ye

dead : Eph 2:1; Rom 5:6, Rom 5:8, Rom 5:10

quickened : Eph 2:1, Eph 5:14; Joh 5:21, Joh 6:63; Rom 8:2

grace ye : Gr. whose grace ye, Eph 2:8; Act 15:11; Rom 3:24, Rom 4:16, Rom 11:5, Rom 11:6, Rom 16:20; 2Co 13:14; Tit 2:11, Tit 3:5; Rev 22:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eph 2:1 - And you hath he quickened // Who were dead // In trespasses and sins

Eph 2:1-3 Paul setteth before the Ephesians their former

corrupt heathen state,

Eph 2:4-7 and God’ s rich mercy in their deliverance.

Eph 2:8-10 We are saved by grace, not of works, yet so as to be

created in Christ unto good works.

Eph 2:11-18 They who were once strangers, and far from God, are

now brought near by Christ’ s blood; who having

abolished the ritual law, the ground of distinction

between Jew and Gentile, hath united both in one

body, and gained them equal access to the Father.

Eph 2:19-22 So that the Gentiles are henceforth equally privileged

with the Jews, and together with them constitute a holy

temple for the habitation of God’ s Spirit.

And you hath he quickened his verb quickened is not in the Greek, but the defect of it may be supplied from Eph 1:19 , thus: The greatness of his power to us-ward, and to you that were dead in trespasses and sins; the remaining part of that chapter being included in a parenthesis, which, though long, yet is not unusual. Or rather, as our translators and others do, from Eph 2:5 of this chapter, where we have the word quickened. It imports a restoring of spiritual life by the infusion of a vital principle, (in the work of regeneration), whereby men are enabled to walk with God in newness of life.

Who were dead piritually, not naturally; i.e. destitute of a principle of spiritual life, and so of any ability for, or disposedness to, the operations and motions of such a life.

In trespasses and sins: he preposition in is wanting in the Greek by an ellipsis, but the expression is full, Col 2:13 ; this dative case therefore is to be taken in the sense of the ablative. By these words he means either all sorts of sins, habitual and actual, less or greater; or rather, promiscuously and indifferently, the same thing several ways. expressed. Sin is the cause of spiritual death; where sin reigns, there is a privation of spiritual life.

Poole: Eph 2:2 - Wherein in time past ye walked // According to the course of this world // according to the course // According to the prince // Of the power // Of the air // The spirit that now // Worketh in // The children of disobedience

Wherein in time past ye walked conversed in a continual course of life. They were alive to sin, when dead in sin; or by sin dead to spiritual good.

According to the course of this world either according to the age of the world that then was, or men then in the world, or according to the custom and mode, the shape and fashion, of the world. The same word here translated course is rendered world, Rom 12:2 :

Be not conformed (configured or fashioned) to this world, i.e. to the ways and manners of it. So here,

according to the course is, according to the ways of men in the world, both in manners and religion.

According to the prince the devil, or, as Mat 12:24,26 , the prince of devils.

Of the power ; power for powers, as they are called, Eph 6:12 : those devils, or powers of darkness, are marshalled under him as their prince, who sets up a kingdom to himself in opposition to Christ.

Of the air that are in the air, this lower region, (by God’ s permission), that they may be ready and at hand to tempt men, and do mischief in the world. Or, that work so many effects in the air, raise storms and tempests, &c., as in the case of Job and his children.

The spirit that now even at this time, since the coming of the gospel, still continues to work.

Worketh in effectually works in; rules, and governs, and acts them, 2Ti 2:26 .

The children of disobedience by a Hebraism; they that are addicted to disobedience, i.e. obstinate sinners.

Poole: Eph 2:3 - Among whom also we all // Had our conversation // In the lusts of our flesh // Fulfilling the desires of the flesh // And of the mind // And were by nature // The children of wrath

Among whom also we all we apostles and believers of the Jews. Either Paul by a coenosis reckons himself among them, though not guilty with them; or rather, though he were not an idolater as the Ephesians, yet he had been a blasphemer, and a persecutor, 1Ti 1:13 ; and though he were blameless as to the righteousness of the law, Phi 3:6 , yet that was only as to his outward conversation, and still he might fulfil the desires of a fleshly mind.

Had our conversation walked in the same way after the course of the world, &c.

In the lusts of our flesh : flesh is here taken more generally for depraved natures, the whole principle of corruption in man.

Fulfilling the desires of the flesh the inferior and sensitive faculties of the soul, as appears by the opposition of the flesh to the mind.

And of the mind the superior and rational powers, to denote the depravation of the whole man even in his best part, and which seems to have rectitude left in it: to the former belongs the filthiness of the flesh, to the latter that of the spirit, 2Co 7:1 : see Rom 8:7 Gal 5:19-21 .

And were by nature not merely by custom or imitation, but by nature as now constituted since the fall.

The children of wrath by a Hebraism, for obnoxious to wrath; as sons of death, 1Sa 26:16 , for worthy of or liable to death.

Poole: Eph 2:4 - Rich in mercy // For his great love // Wherewith he loved us

Rich in mercy abundant. Riches of mercy here, as riches of grace, Eph 1:7 ; see Psa 51:1 86:5 .

For his great love the fountain from whence his mercies vouchsafed to us proceed; riches of mercy from great love: God shows mercy to us miserable creatures in time, because he loved us from eternity, viz. with a love of good will.

Wherewith he loved us both Jews and Gentiles; there being the same original cause of the salvation of both.

Poole: Eph 2:5 - Hath quickened us // Together with Christ // (By grace are ye saved)

Hath quickened us hath raised us up from the death of sin to the life of righteousness, not only in our justification, in which God frees us from our obnoxiousness to eternal death, and gives us a right to eternal life, who before were dead in law, (though this may be included), but especially in our regeneration, by the infusion of a vital principle.

Together with Christ either:

1. God, in quickening Christ, hath also quickened us; Christ’ s quickening, or receiving his life after death, being not only the type and exemplar of our spiritual enlivening or regeneration, but the cause of it, inasmuch as we are quickened, as meritoriously by his death, so effectively by his life: Christ, as having died and risen again, exerciseth that power the Father gave him of quickening whom he will, Joh 5:21 . Or:

2. In Christ as our Head virtually, and by the power of his resurrection actually. Or:

3. By the same power whereby he raised up Christ from the dead, Eph 1:20 . See the like expression, Col 2:13 .

(By grace are ye saved) some read the words without a parenthesis, supplying by whose, and so refer them to Christ, quickened us together with Christ, by whose grace ye are saved but if the parenthesis stand, yet here seems to be a connection with the foregoing words, at least a reason of the apostle’ s bringing in these; for having mentioned God’ s great love, Eph 2:4 , as the cause of their spiritual enlivening here, which is the beginning of their salvation, he infers from thence that the whole of their salvation is of grace, i.e. alike free, and as much out of God’ s great love, as the beginning of it, viz. their quickening, is.

PBC: Eph 2:1 - and you hath He quickened

Eph 2:1 describes man by nature as " dead in trespasses and in sins." The image of death suggests that the unregenerate man, like a dead corpse, is unresponsive to stimuli. Is the gospel a kind of external stimuli? Isn’t it an appeal to man’s mind? Until the sinner is given new life, consequently he will remain unresponsive to the gospel. 1Co 1:18 says, " For the preaching of the cross is to them that perish foolishness, but unto us which are saved, it is the power of God."

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" and you hath He quickened"

God created life, spiritual life, where it did not exist a moment before. The energizing power and work came from God, not from the sinner. In Eph 2:10 Paul described this work as a creation, as dramatic and powerful as God’s energizing power which created the physical universe in six days. To create, as God knows it, means to form or make out of nothing. Such was God’s power and grace in your salvation from that horrible condition of sin.    275

PBC: Eph 2:3

I know that throughout the scriptures the elect, people of God, are always spoken of as sheep and never goats, they are spoken of as heifers (cows), in the sense of a " backsliding heifer." It is interesting that the Lord, the Lamb of God, is typed as two goats on the day of atonement. And if in atonement He, the lamb, was made to be us, what does that make us? It is my understanding (Okay?) that even though the elect have been secure in the mind and purpose of God in covenant sense before the foundation of the world (sheep by election), by nature we are even as others. By the phrase " even as others," I understand, exactly as others. I do not understand that unregenerate elect know any more of God or about God than the non-elect do or ever will. But, in regeneration the elect are taught some basic knowledge. {Tit 2:11-14} In that knowledge that child knows to cry for protection, food, and comfort. As that child grows it is subject to more responsibility and is taught of them and the how to by the words of it’s Father, by and through the gospel of Jesus Christ. Identity is established by this knowledge, not relationship. Fellowship is gained, not sonship. Means are used? Yes, but get them in the right place. Not to regenerate, but for the regenerate. The child of God does not become more and more a child of God by means. Nor does he become more and more alive. Such thought is foolishness. I hear terms of " true children of God" or " false children of God." No such animal, you either are or you are not. " True Christians" and " False Christians?" You either are or you are not! " False professors?" No, they are truly professors, but what they profess may be false. All Christians are elect, regenerate, children of God. All regenerate are elect children of God. Not all elect, regenerate children of God are Christians. And not all Christians are Christians all the time. All means (gospel, faith, obedience, etc.) is to assist the child of God to be more active, lively, not alive!

The discussion of sheep and goats has divided and troubled many for years. It should not! God’s elect, regenerate, children have a new nature, not a rebuilt, restored, revived old nature. They are what they covenantly were purposed to be in the inner man and will be totally bodily in eternity. But, until that day of conformation, sheep have the ability still to act on the old nature. I have helped raise a couple of sheep from lambs to slaughter and I will tell you that they act just like goats more than you want to know. Now, you make of that what you will. But, I think the harmony of scripture will support the basis.

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Haydock: Eph 2:1 - God hath quickened you, or restored you to life

He enlivened you, when you were dead. These words, he enlivened or restored to life, are necessary to express the literal sense and construction, as appears from the following fifth verse. by what is here translated offences, are commonly understood trespasses less grievous than by the word sins. (Witham) ---

God hath quickened you, or restored you to life; these words, expressed in ver. 5, are understood in this: in some editions they are expressed. (Bible de Vence)

Haydock: Eph 2:2 - According to the course of this world // Secundum sæculum mundi hujus

According to the course of this world, (i.e. the customs of this wicked corrupt world) according to the prince of the power of this air, of the spirit, &c. meaning the devils, who are permitted to exercise their power upon the earth, or in the air. See John xii. 10.; xiv. 30.; xvi. 11. (Witham) ---

Secundum sæculum mundi hujus: according to the custom of this world. You were dead to the eyes of God, but you live in the eyes of the world: and how do you live? according to the maxims of the world, in idolatry, in crime, in corruption of manners. Corrumpi et corrumpere sæculum est. (Tacitus) (Calmet)

Haydock: Eph 2:3 - Among whom // Were by nature // Even as the rest

Among whom, &c. St. Jerome (p. 3) refers it to trespasses or sins. ---

Were by nature; not by nature according to the state of man's first creation in paradise, but by nature infected with original sin by the fall of our first parents. ---

Even as the rest; that is, all mankind. (Witham)

Haydock: Eph 2:4 - But God....hath raised up together

But God....hath raised up together, both Gentiles and Jews, to life in Christ, remitting our sins by faith in him, and by the grace of our merciful Redeemer, by his pure mercy, not by any works of ours, nor merely by the works of the former law. ---

Hath made us in a condition to sit together in heavenly places, to be hereafter crowned in heaven. (Witham)

Haydock: Eph 2:5 - Quickened us together in Christ

Quickened us together in Christ. Faith, baptism, and grace, are pledges of our future resurrection and glorification in heaven. Our present conversion is also a kind of resurrection. The time is come, when the dead shall hear the voice of the Son of God, and those who hear shall live. (St. Augustine upon St. John, No. 7.)

Gill: Eph 2:1 - And you hath he quickened // hath he quickened // who were dead in trespasses and sins

And you hath he quickened,.... The design of the apostle in this and some following verses, is to show the exceeding sinfulness of sin, and to set forth the sad estate and condition of man by nature, and to magnify the riches of the grace of God, and represent the exceeding greatness of his power in conversion: the phrase

hath he quickened, is not in the original text, but is supplied from Eph 2:5, where it will be met with and explained: here those who are quickened with Christ, and by the power and grace of God, are described in their natural and unregenerate estate,

who were dead in trespasses and sins; not only dead in Adam, in whom they sinned, being their federal head and representative; and in a legal sense, the sentence of condemnation and death having passed upon them; but in a moral sense, through original sin, and their own actual transgressions: which death lies in a separation from God, Father, Son, and Spirit, such are without God, and are alienated from the life of God, and they are without Christ, who is the author and giver of life, and they are sensual, not having the Spirit, who is the spirit of life; and in a deformation of the image of God, such are dead as to their understandings, wills, and affections, with respect to spiritual things, and as to their capacity to do any thing that is spiritually good; and in a loss of original righteousness; and in a privation of the sense of sin and misery; and in a servitude to sin, Satan, and the world: hence it appears, that man must be in himself unacceptable to God, infectious and hurtful to his fellow creatures, and incapable of helping himself: so it was usual with the Jews to call a wicked and ignorant man, a dead man; they say ⁱ,

"there is no death like that of those that transgress the words of the law, who are called, מתים, "dead men", and therefore the Scripture says, "turn and live".''

And again ^k,

"no man is called a living man, but he who is in the way of truth in this world.----And a wicked man who does not go in the way of truth, is called, מת, "a dead man".''

And once more ^l.

"whoever is without wisdom, lo, he is כמת, "as a dead man";''

See Gill on 1Ti 5:6. The Alexandrian and Claromontane copies, and one of Stephens's, and the Vulgate Latin version, read, "dead in your trespasses and sins"; and the Syriac version, "dead in your sins and in your trespasses"; and the Ethiopic version only, "dead in your sins".

Gill: Eph 2:2 - Wherein in time past ye walked // according to the course of this world // according to the prince of the power of the air

Wherein in time past ye walked,.... Sins and transgressions are a road or path, in which all unconverted sinners walk; and this path is a dark, crooked, and broad one, which leads to destruction and death, and yet is their own way, which they choose, approve of, and delight to walk in; and walking in it denotes a continued series of sinning, an obstinate persisting in it, a progress in iniquity, and pleasure therein: and the time of walking in this path, being said to be in time past, shows that the elect of. God before conversion, walk in the same road that others do; and that conversion is a turning out of this way; and that when persons are converted, the course of their walking is altered, which before was

according to the course of this world meaning this world, in distinction from the world to come, or the present age, in which the apostle lived, and designs the men of it; and the course of it is their custom, manner, and way of life; to which God's elect, during their state of unregeneracy, conform, both with respect to conversation and religious worship: great is the force that prevailing customs have over men; it is one branch of redemption by Christ, to deliver men from this present evil world, and to free them from a vain conversation in it; and it is only the grace of God that effectually teaches to deny the lusts of it; and it is only owing to the prevalent intercession and power of Christ, that even converted persons are kept from the evil of it:

according to the prince of the power of the air: which is not to be understood of any supposed power the devil has over the air, by divine permission, to raise winds, but of a posse, or body of devils, who have their residence in the air; for it was not only the notion of the Jews ^m, that there are noxious and accusing spirits, who fly about באויר, "in the air", and that there is no space between the earth and the firmament free, and that the whole is full of a multitude of them; but also it was the opinion of the Chaldeans ⁿ, and of Pythagoras ^o, and Plato ^p, that the air is full of demons: now there is a prince who is at the head of these, called Beelzebub, the prince of devils, or the lord of a fly, for the devils under him are as so many flies in the air, Mat 12:24 and by the Jews called ^q, רבהון דרוחיא, "the prince of spirits"; and is here styled, the Spirit that now worketh in the children of disobedience; by which spirit is meant, not the lesser devils that are under the prince, nor the spirit of the world which comes from him, and is not of God; but Satan himself, who is a spirit, and an evil, and an unclean one; and who operates powerfully in unbelievers, for they are meant by children of disobedience, or unbelief; just as בני מהימנותא, "children of faith" ^r, in the Jewish dialect, designs believers; and over these Satan has great influence, especially the reprobate part of them; whose minds he blinds, and whose hearts he fills, and puts it into them to do the worst of crimes; and indeed, he has great power over the elect themselves, while in unbelief, and leads them captive at his will; and these may be said in their unregeneracy to walk after him, when they imitate him, and do his lusts, and comply with what he suggests, dictates to them, or tempts them to.

Gill: Eph 2:3 - 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 children of wrath // even as others

Among whom also we all had our conversation in times past,.... What the apostle says of the Gentile Ephesians before conversion, he says of himself and other Jews; and this he does, partly to show that it was not from ill will, or with a design to upbraid the Gentiles, that he said what he did; and partly to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles; as well as to magnify the grace of God in the conversion of them both: the sense is, that the apostle and other Jews in the time of their unregeneracy, had their conversation according to the customs of the world, and to the prince of the air, and among unbelievers, as well as the Gentiles; and that they were equally sinners, and lived a like sinful course of life:

in the lusts of our flesh; by "flesh" is meant, the corruption of nature; so called, because it is propagated by natural generation; and is opposed to the Spirit, or principle of grace; and has for its object fleshly things; and discovers itself mostly in the body, the flesh; and it makes persons carnal or fleshly: and this is called "our", because it belongs to human nature, and is inherent in it, and inseparable from it in this life: and the "lusts" of it, are the inward motions of it, in a contrariety to the law and will of God; and are various, and are sometimes called fleshly and worldly lusts, and the lust of the flesh, and the lust of the eyes, and the pride of life: and persons may be said to have their conversations in these, when these are the ground of their conversation, when they are solicitous about them, and make provision for the fulfilling of them, and constantly employ themselves in obedience to them, as follows:

fulfilling the desires of the flesh, and of the mind: or the wills of them; what they incline to, will, and crave after: various are the degrees of sin, and its several motions; and universal is the corruption of human nature; not only the body, and the several members of it, are defiled with sin, and disposed to it, but all the powers and faculties of the soul; even the more noble and governing ones, the mind, understanding, and will, as well as the affections; and great is the power and influence which lust has over them:

and were by nature children of wrath, even as others: by which is meant, not only that they were wrathful persons, living in malice, hateful, and hating one another; but that they were deserving of the wrath of God, which comes upon the children of disobedience, among whom they had their conversation; and which is revealed from heaven against such sins as they were guilty of, though they were not appointed to it: and they were such "by nature"; really, and not in opinion, and by and from their first birth: so a Jewish commentator ^s on these words, "thy first father hath sinned", Isa 43:27 has this note;

"how canst thou say thou hast not sinned? and behold thy first father hath sinned, and he is the first man, for man מוטבע בחטא, "is naturally in sin";''

or by nature a sinner, or sin is naturally impressed in him; and hence being by nature a sinner, he is by nature deserving of the wrath of God, as were the persons spoken of:

even as others; as the rest of the world, Jews as well as Gentiles; and Gentiles are especially designed, in distinction from the Jews, the apostle is speaking of; and who are particularly called in the Jewish dialect אחרים, "others"; See Gill on Luk 18:11.

Gill: Eph 2:4 - But God, who is rich in mercy // for his great love wherewith he loved us

But God, who is rich in mercy,.... Mercy is a perfection of the divine nature, and is essential to God; and may be considered with respect to the objects of it, either as general, extending to all men in a providential way; or as special, reaching only to some in a way of grace; for though mercy is his nature, yet the display and exertion of it towards any object, is the act of his will; and special mercy, with all the blessings and benefits of it, is only exhibited in Christ Jesus: and God is said to be "rich" in it, because he is free and liberal in dispensing it, and the effects of it; and that to a large number of persons, in great abundance and variety, by various ways, and in divers instances; as in the covenant of grace, in the mission of Christ, in redemption by him, in regeneration, in pardon of sin, and in eternal salvation; and yet it is inexhaustible and perpetual; and this sets forth the excellency and glory of it:

for his great love wherewith he loved us; the love of God to his chosen people is very great, if it be considered who it is that has loved them, God and not man; who is an infinite, unchangeable, and sovereign Being; and his love is like himself, for God is love; it has heights and depths, and lengths and breadths immeasurable; it admits of no variation nor alteration; and is altogether free, arising from himself, and not from any motives and conditions in men: and if the persons themselves are considered, who are the objects of it, men, sinful men, unworthy of the divine notice and regard; and that these are loved personally, particularly, and distinctly, and not others; nakedly, and not theirs, or for any thing in them, or done by them, and that notwithstanding their manifold sins and transgressions: to which may be added, that this love is represented as a past act; and indeed it is from everlasting, and is antecedent to their being quickened, and was when they were dead in trespasses and sins; and is the source and spring of the blessing next mentioned: so the divine love is often called in the Cabalistic writings of the Jews ^t, אהבה רבה, "great love".

Gill: Eph 2:5 - Even when we were dead in sins // Hath quickened us together with Christ // by grace ye are saved

Even when we were dead in sins,.... See Gill on Eph 2:1.

Hath quickened us together with Christ: which may be understood either of regeneration, when a soul that is dead in a moral or spiritual sense, is quickened and made alive; a principle of life is infused, and acts of life are put forth; such have their spiritual senses, and these in exercise; they can feel the load and weight of sin; see their lost state and condition, the odiousness of sin, and the beauty of a Saviour, the insufficiency of their own righteousness, and the fulness and suitableness of Christ's; breathe after divine and spiritual things; speak in prayer to God, and the language of Canaan to fellow Christians; move towards Christ, exercise grace on him, act for him, and walk on in him: and this life they have not from themselves, for previous to it they are dead, and in this quickening work are entirely passive; nor can regenerate persons quicken themselves, when in dead and lifeless frames, and much less unregenerate sinners; but this is God's act, the act of God the Father; though not exclusive of the Son, who quickens whom he will; nor of the Spirit, who is the Spirit of life from Christ; and it is an instance of the exceeding greatness, both of his power and love; and this may be said to be done with Christ, because he is the procuring and meritorious cause of it, by his death and resurrection from the dead; and is the author and efficient cause of it; and he is the matter of it, it is not so much the quickened persons that live, as Christ that lives in them, and it is the same life he himself lives; and because he lives, they shall live also; it is in him as in the fountain, and in them as in the stream: or else this may be understood of justification; men are dead in a legal sense, and on account of sin, are under the sentence of death; though they naturally think themselves alive, and in a good state; but when the Spirit of God comes, he strikes dead all their hopes of life by a covenant of works; not merely by letting in the terrors of the law upon the conscience, but by showing the spirituality of it, and the exceeding sinfulness of sin; and how incapable they are of satisfying the law, for the transgressions of it; and then he works faith in them, whereby they revive and live; they see pardon and righteousness in Christ, and pray for the one, and plead the other; and also lay hold and live upon the righteousness of Christ, when the Spirit seals up the pardon of their sins to them, and passes the sentence of justification on them, and so they reckon themselves alive unto God; and this is the justification of life, the Scripture speaks of; and this is in consequence of their being quickened with Christ, at the time of his resurrection; for when he rose from the dead, they rose with him; when he was justified, they were justified in him; and in this sense when he was quickened, they were quickened with him:

by grace ye are saved: the Claromontane copy and the Vulgate Latin version read, "by whose grace"; and the Arabic and Ethiopic versions, "by his grace"; either by the grace of him that quickens, or by the grace of Christ with whom they were quickened; the Syriac version renders it, "by his grace he hath redeemed us"; which seems to refer to the redeeming grace of Christ; and so the Ethiopic version, "and hath delivered us by his grace"; and there is a change of the person into "us", which seems more agreeable to what goes before, and follows after; See Gill on Eph 2:8.