Ephesians 2:3 Ulasan

This chapter contains an account, I. Of the miserable condition of these Ephesians by nature (Eph 2:1-3) and again (Eph 2:11, Eph 2:12). II. Of the glorious change that was wrought in them by converting grace (Eph 2:4-10) and again (Eph 2:13). III. Of the great and mighty privileges that both converted Jews and Gentiles receive from Christ (Eph 2:14-22). The apostle endeavours to affect them with a due sense of the wonderful change which divine grace had wrought in them; and this is very applicable to that great change which the same grace works in all those who are brought into a state of grace. So that we have here a lively picture both of the misery of unregenerate men and of the happy condition of converted souls, enough to awaken and alarm those who are yet in their sins and to put them upon hastening out of that state, and to comfort and delight those whom God hath quickened, with a consideration of the mighty privileges with which they are invested.

INTRODUCTION TO EPHESIANS 2 The design of the apostle in this chapter, is to magnify the riches of divine grace, in the effectual calling and salvation of sinners, by Christ Jesus; in order to which, he describes the sad estate they are in by nature, and before conversion, even God's elect among the Jews, and especially among the Gentiles; and then observes how peace is made for and between them both, by Christ the peacemaker; and the various privileges and blessings which both enjoy, in consequence of it: he begins with the Ephesians, and expresses the former state they were in by a death, which is ascribed to trespasses and sins, Eph 2:1, and represents their walk and conversation to have been according to the world, and after Satan; who is described by his dominion over other devils that dwell in the air, and by his influence upon disobedient men, Eph 2:2, and that it might not be thought that the case of these Gentile Ephesians was worse than others, the apostle observes of himself, and other saints among the Jews, that their conversation before conversion was among the men of the world, and so according to the course of it, as the Gentiles; and that it was a very carnal conversation they had spent, in fulfilling the desires and lusts of the flesh; and that they were as deserving of, and as liable to the wrath of God in themselves, as other persons, Eph 2:3, to which former state he opposes their present one; they were not now dead in sin, but were quickened; which is ascribed to God as the efficient cause, and to his rich mercy and great love as the moving cause; and to Christ as the meritorious and procuring cause, by whose grace they were saved, and in whom they were not only quickened, but raised, and made to sit together in heavenly places; and the final cause and end of all this was, to show forth the abundant grace and kindness of God, through Christ, Eph 2:4. The doctrine of salvation by grace, the apostle takes up again from Eph 2:5, and to the moving cause of salvation, the grace of God, he adds the means, or instrument by which it is received and enjoyed, which is faith; and that is denied to be owing to the power of men, but is said to be a gift of God Eph 2:8, and the end in view, in putting salvation upon the foot of grace and not works, is to prevent boasting in the creature, Eph 2:9, and that works cannot be the causes of salvation, either efficient, moving, or procuring, is evident; since though they are to be performed as being agreeable to the purposing, as well as commanding will of God, yet they are effects, both of the work of grace upon the soul in time, called a creation, and of the decrees of God from eternity, Eph 2:10, when the apostle goes on to put the Ephesians in mind of their former state in unregeneracy, with the same view as before, to magnify the grace of God, but in a different manner; not as common to them with the Jews, but as peculiar to them as Gentiles; as that they were had in contempt by the Jews, and were in a state of alienation, not only from them, but from God and Christ, and the enjoyment of various privileges, Eph 2:11, wherefore the grace of God was the more conspicuous in their present state of nearness both to God and his people, brought about by the blood of Christ, Eph 2:13, who, as the peacemaker, not only made peace by the blood of his cross between God and them, but between them and the true Israel of God among the Jews; which was done, partly by abolishing the ceremonial law, which occasioned enmity, and kept up a division among them, Eph 2:14, and partly by sending, and preaching the Gospel of peace to them both, Eph 2:17, and by opening a way of access for them both unto the Father through himself, under the direction and influence of the Spirit, Eph 2:18, from all which it appeared, that they were not in a state of distance and alienation as before, but all belonged to the same city and family, and were built on the same foundation, and were united together in the same corner stone, Jesus Christ, Eph 2:19, and as the apostle compares Christ to a foundation, and a corner stone, so the church of Christ, consisting of Jews and Gentiles, to a temple; which being fitly put together, becomes, an Holy One in the lord, and a suitable habitation for God through the Spirit, Eph 2:21.

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 , "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 "others"; See Gill on Luk 18:11. (s) Kimchi in loc.

As a Jew Paul had been one of the “children of unbelief” in whom “the devil was at work,” especially when he persecuted the church and the Christ of the Creator. On this account he says, “We were by nature children of wrath.” But he says “by nature” so that a heretic could not argue that it was the Lord who created evil. We create the grounds for the Creator’s wrath ourselves.

" In perfect agreement with reason was that indignation which resulted from his desire to maintain discipline and order. When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," and has the actual designation of "father: ""Ye are of your father the devil.

" And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )" and, "We also were by nature children of wrath; " and, "Such were some of you, but ye are washed.

But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator-when he persecuted the church and the Christ of the Creator.

But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator-when he persecuted the church and the Christ of the Creator. Therefore he says: "We also were the children of wrath," but "by nature." Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath.

For when (the apostle) says," We were by nature the children of wrath," inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at lasts" even as others," who, of course, were not children of God.

Similarly, too, (when writing) to the Ephesians, while recalling past (deeds), he warns (them) concerning the future: "In which we too had our conversation, doing the concupiscences and pleasures of the flesh." Branding, in fine, such as had denied themselves-Christians, to wit-on the score of having "delivered themselves up to the working of every impunity," "But ye," he says, "not so have learnt Christ.

When [Scripture] speaks of “sons of men” or “sons of rams,” it indicates an essential relation between the one begotten and the source of his begetting. But when it speaks of “sons of power” [as at 1 Sam 14:52] or “children of wrath,” it asserts a connection made by choice.

"In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest." That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter, "Doing," he says, "the desires of the flesh and of the mind." That is, the pleasurable passions. We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i. e., no one was free, but we all did things worthy of wrath.

So that he would not appear to have exempted himself through pride when he said “your sins in which you walked,” he now adds “in which we also lived.” However, the one who says he has lived confesses past, not present, transgressions.

There is a difference between sin of the flesh and sin of the mind. The sin of the flesh is indecency and profligacy and whatever might act as instrument to its lusts. The transgression of the mind pertains to doctrine contrary to truth and to the baseness of heretics.

We speak of “nature” in two ways. When we are speaking strictly of nature itself, we mean the nature in which humanity was originally created—after God’s own image and without fault. The other way we speak of nature refers to that fallen sin nature, in which we are self-deceived and subject to the flesh as the penalty for our condemnation. The apostle adopts this way of speaking when he says “for we were by nature children of wrath, like the rest.”

What then is meant by this wickedness of the natural man and of those who … “by nature” are children of wrath? Could this possibly be the nature created in Adam? That created nature was debased in him. It has run and is running its course now through everyone by nature, so that nothing frees us from condemnation except the grace of God through Jesus Christ our Lord.

He is speaking of a great deception when he brings to mind the “passions of the flesh.” For the pleasure of the flesh means being delighted by the visible, so that it gives the name of gods to the elements that God appointed as his means of ordering the world. But this name [God] belongs rightly to the one and only God, from whom everything derives.… If anyone imagines that the “passions of the flesh” mean anything else, let him reflect on how the apostle led a pure life. He lived without blemish according to the righteousness of the law. But because he had persecuted the church he includes himself in the “we”—“we lived in the passions of our flesh.” For every sin, according to Paul, has something to do with the deception associated with living according to the flesh, which is the mother of all corruption.

Not only does he reassure them by this, saying that our sinfulness came from the devil, but also by placing both himself and all others in the same position as them, since no one was without sin. By the lusts of the flesh he means those that arise from carnal-mindedness. That he is not reproaching the flesh here is clear. For having said "fulfilling the desires of the flesh," he adds "and of the mind," that is, thinking of nothing spiritual. Therefore it is not the flesh that is worthy of condemnation, but the mindset that draws one toward passionate pleasures. Or else in this way: we defile the mind by thinking evil, and the flesh by carrying it out. And you may consider the works of the flesh to be adultery and the like, and the work of the mind to be envy, holding grudges, and the like. This is said instead of: we offend and anger God, and were nothing other in reality than wrath; just as a child of a human being is by nature a human, so also were we. And as sons of Gehenna and sons of perdition are called those who are worthy of such, so also "children of wrath" are called those who do things worthy of wrath. The word "by nature" is used instead of: truly and genuinely, "even as the rest," for no one was free from wrath.

Next, the Apostle recalls the sinful state of the Jews, thereby demonstrating how everyone had sinned, according to that saying of Romans 3:9: "For we have charged both Jews and Greeks, that they are all under sin." Nevertheless, a difference should be noted. The Apostle had designated two causes when dealing with the sin of the Gentiles, one on the side of the world and the other on that of the demons whom they worshiped. The Jews were like the Gentiles in their sinful condition in regard to the first cause, but not the second; hence, the Apostle only mentions their sin as arising from worldly causes. In reference to this he makes three points: First, he recounts their guilt regarding sins of the heart. Secondly, the sins of action. Thirdly, original sin. A sin of the heart is implied in carnal desires. About this he asserts: "in which" sins and offenses "also we all" who are Jews "conversed in time past," leading our life "in the" carnal "desires of our flesh." "For we ourselves also were once foolish, disobedient, led astray, slaves to various passions and pleasures, living in malice and envy, hateful, and hating one another" (Tit 3:3). "Put on the Lord Jesus Christ; and make no provision for the desires of the flesh" (Rom 13:14). Sin in action is nothing else than a manifestation of inner concupiscence. A certain concupiscence of the flesh exists, it consists of the natural concupiscences; for example, for food through which the individual maintains his own life, and for sexual relations by which the species is preserved. Regarding these he says "fulfilling the will of the flesh," doing what the flesh delights in. "And they who are in the flesh cannot please God" (Rom 8:8). Another concupiscence exists, that of thought. These desires do not spring from the flesh but from the appetitive faculty of the soul, such as the ambition for honors, for one's own excellence and the like. Of these he states "and of our thoughts," that is, inordinate desires are followed once they are caused by the prompting of our reflections. Original sin is hinted at in "and we were by nature children of wrath." This sin of the first parent was not only passed on to the Gentiles but to the Jews also: "Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned" (Rom 5:12). Baptism cleanses only the individual person who receives it from original sin; his children must also be baptized. Likewise, circumcision cleansed only the individual from original sin; the children they begot still had to be circumcised. Thus he says "we were by nature," that is, from the earliest beginning of nature—not of nature as nature since this is good and from God, but of nature as vitiated—"children of" an avenging "wrath," aimed at punishment and hell, "even as the rest," that is, the Gentiles.

The character of the Ephesians previously to their conversion to Christianity, Eph 2:1-3. By what virtue they were changed, and for what purpose, Eph 2:4-7. They were saved by faith, Eph 2:8, Eph 2:9. And created unto good works, Eph 2:10. The apostle enters into the particulars of their former miserable state, Eph 2:11, Eph 2:12. And those of their present happy state, Eph 2:13. Christ has broken down the middle wall of partition between the Jews and Gentiles, and proclaims reconciliation to both, Eph 2:14-17. The glorious privileges of genuine believers, Eph 2:18-22.

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. 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, Co1 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.

GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22) And you--"You also," among those who have experienced His mighty power in enabling them to believe (Eph 1:19-23). hath he quickened--supplied from the Greek (Eph 2:5). 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. 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), Ti1 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.

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. all--Jews and Gentiles. our conversation--"our way of life" (Co2 1:12; Pe1 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. fulfilling--Greek, doing. mind--Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the flesh." 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. 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" (Sa2 12:5, Margin); "son of perdition" (Joh 17:12; Th2 2:3). as others--Greek, "as the rest" of mankind are (Th1 4:13).