Albert Barnes Commentary Ephesians 2

Introduction to Ephesians Chapter 2

ANALYSIS OF THE CHAPTER

This chapter is closely connected in sense with the preceding one and should not have been separated from it. The great object is to illustrate the subject that was commenced in the previous chapter (Ephesians 1:19)—the greatness of the power of God, demonstrated in the salvation of His people. The great manifestation of His power had been in raising up the Lord Jesus from the dead.

That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes (Ephesians 2:1) that God had quickened those who had been dead in trespasses and sins, and proceeds (Ephesians 2:2–3) to show their condition before their conversion.

He then observes (Ephesians 2:4–7) that God, of His infinite mercy, when they were dead in sin, had quickened them together with Christ and had raised them up to sit with Him in heavenly places. He then states that this was not by human power but was the work of divine power, and that they were the workmanship of God (Ephesians 2:8–10).

The remainder of the chapter (Ephesians 2:11–22) is occupied with a statement of the privileges resulting from the mercy of God in calling them into His kingdom. The apostle endeavors to impress their minds strongly with a sense of the mercy, love, and power of God in thus calling them to Himself.

He reminds them of their former condition as Gentiles, being without God, and that they were now brought near by the blood of Christ (Ephesians 2:11–13); he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one (Ephesians 2:14–18); and he compares them now to a temple raised for God, to constitute the place of His dwelling on the earth (Ephesians 2:19–22). By all these considerations, he endeavors to impress their minds with a sense of obligation and to lead them to devote themselves to that God who had raised them from the dead and had breathed into them the breath of immortal life.

And you hath he quickened. The words "hath he quickened," or made to live, are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had shown towards His people (Ephesians 1:19) and to show that this was put forth in connection with the resurrection of the Lord Jesus and His exaltation to the right hand of God in heaven. (See Barnes on Romans 6:4 and 6:5-11. Compare Colossians 2:12-13 and 3:1).

The words "hath he quickened" mean He has made alive, or made to live (John 5:21; Romans 4:17; 1 Corinthians 15:36).

Who were dead in trespasses and sins. On the meaning of the word dead, see Barnes on Romans 5:12 and Romans 6:2.

It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted they were "dead in sins." There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive—i.e., to holiness.

Of course, this does not mean that they were in all respects dead. It does not mean that they had no animal life, or that they did not breathe, walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true.

Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact—that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects that are around him. A corpse is insensible.

It does not see, and does not hear, and does not feel. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breathe forth their fragrance around it, but the corpse does not perceive it. The world is busy and active around it, but it is unconscious of it all.

It sees no beauty in the landscape, does not hear the voice of a friend, does not look upon the glorious sun and stars, and is unaffected by the running stream and the rolling ocean.

So it is with the sinner regarding the spiritual and eternal world: he sees no beauty in religion, does not hear the call of God, is unaffected by the dying love of the Savior, and has no interest in eternal realities.

In all these, he feels no more concern and sees no more beauty than a dead man does in the world around him. Such is, in fact, the condition of a sinful world. There is, indeed, life, energy, and motion. There are vast plans and projects, and the world is intensely active.

But, in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead or open the sightless eyeballs on the light of day. The same power is needed in the conversion of a sinner as is needed in raising the dead; and one and the other alike demonstrate the omnipotence of Him who can do it.

Wherein. In which sins, or in the practice of which transgressions.

Ye walked. You lived, life being often compared to a journey or a race. See Barnes "Romans 6:4".

According to the course of this world. In conformity with the customs and manners of the world at large. The word here rendered world—course aiwn—means properly age, but is often used to denote the present world, with its cares, temptations, and desires; and here denotes particularly the men of this world. The meaning is, that they had lived formerly as other men lived; and the idea is strongly conveyed that the course of the men of this world is to walk in trespasses and sins.

The sense is, that there was by nature no difference between them and others, and that all the difference which now existed had been made by grace.

According to the prince of the power of the air. See Eph 6:12. See Barnes "2 Corinthians 4:4".

There can be no doubt that Satan is here intended, and that Paul means to say that they were under his control as their leader and prince. The phrase, "the prince of the power," may mean either "the powerful prince," or it may mean that this prince had power over the air, and lived and reigned there particularly. The word "prince"— arcwn — Archon, means one first in authority and power, and is then applied to any one who has the pre-eminence or rule. It is applied to Satan, or the chief of the fallen angels, as where he is called "the prince—arcwn— of the devils,"Matthew 9:34; 12:24; Mr 3:22; Luke 11:15; "the prince of this world,"John 12:31; 14:30; 16:11.

But why he is here called the prince having power over the air, it is not easy to determine. Robinson (Lex.) supposes it to be because he is lord of the powers of the air; that is, of the demons who dwell and rule in the atmosphere. So Doddridge supposes that it means that he controls the fallen spirits who are permitted to range the regions of the atmosphere.

It is generally admitted that the apostle here refers to the prevailing opinions both among the Jews and heathen, that the air was thickly peopled with spirits or demons. That this was a current opinion may be seen fully proved in Wetstein. Comp. Bloomfield, Grotius, and particularly Koppe. Why the region of the air was supposed to be the dwelling-place of such spirits is now unknown.

The opinion may have been either that such spirits dwelt in the air or that they had control over it, according to the later Jewish belief. Cocceius, and some others, explain the word air here as meaning the same as darkness, as in profane writers. It is evident to my mind that Paul does not speak of this as a mere tradition, opinion, or vagary of the fancy, ar as a superstitious belief; but that he refers to it as a thing which he regarded as true. In this opinion I see no absurdity that should make it impossible to believe it. For,

(1.) the Scriptures abundantly teach that there are fallen, wicked spirits; and the existence of fallen angels is no more improbable than the existence of fallen men.

(2.) The Bible teaches that they have much to do with this world. They tempted man; they inflicted disease in the time of the Saviour; they are represented as alluring and deceiving the race.

(3.) They must have some locality-some part of the universe where they dwell. That they were not confined down to hell in the time of the Redeemer is clear from the New Testament; for they are often represented as having afflicted and tortured men.

(4.) Why is there any improbability in the belief that their residence should have been in the regions of the air? That while they were suffered to be on earth to tempt and afflict men, they should have been permitted peculiarly to occupy these regions? Who can tell what may be in the invisible world, and what spirits may be permitted to fill up the vast space that now composes the universe?

And who can tell what control may have been given to such fallen spirits over the regions of the atmosphere—over clouds, and storms, and pestilential air? Men have control over the earth, and pervert and abuse the powers of nature to their own ruin and the ruin of each other.

The elements they employ for the purposes of ruin and of temptation. Fruit and grain they convert to poison; minerals, to the destruction caused by war. In itself considered, there is nothing more improbable that spirits of darkness may have had control over the regions of the air, than that fallen man has over the earth; and no more improbability that that power has been abused to ruin men, than that the power of men is abused to destroy each other.

No one can prove that the sentiment here referred to by Paul is not true; and no one can show how the doctrine that fallen spirits may do mischief in any part of the works of God, is any more improbable than that wicked men should do the same thing. The word "power" here—" power of the air"—I regard as synonymous with dominion or rule: "a prince having dominion or rule over the air."

The spirit that now worketh. That still lives, and whose energy for evil is still seen and felt among the wicked. Paul here means undoubtedly to teach that there was such a spirit, and that he was still active in controlling men.

The children of disobedience. The wicked, Colossians 3:6.

We all had our conversion. (See Barnes on 2 Corinthians 1:12).

Compare to 1 Peter 4:3.

In the lusts of our flesh. Living to gratify the flesh, or the propensities of a corrupt nature. It is observable here, that the apostle changes the form of the address from "you" to "we," thus including himself with others, and saying that this was true of all before their conversion.

He means undoubtedly to say, that whatever might have been the place of their birth, or the differences of religion under which they had been trained, they were substantially alike by nature. It was a characteristic of all that they lived to fulfill the desires of the flesh and of the mind.

The design of the apostle in thus grouping himself with them was to show that he did not claim to be any better by nature than they were, and that all which any of them had of value was to be traced to the grace of God. There is much delicacy here on the part of the apostle.

His object was to remind them of the former grossness of their life, and their exposure to the wrath of God. Yet he does not do it harshly. He includes himself in their number. He says that what he affirms of them was substantially true of himself—of all—that they were under condemnation, and exposed to the Divine wrath.

Fulfilling the desires of the flesh and of the mind. (Margin, as in Greek, wills.) Complying with the wishes of a depraved nature.

The “will of the flesh” is that to which the flesh, or the unrenewed nature of man, prompts; and Paul says that all had been engaged in fulfilling those fleshly propensities. This was clearly true of the heathen, and it was no less true of the unconverted Jew that he lived for himself, and sought to gratify the purposes of a depraved nature, though it might manifest itself in a way different from the heathen.

The “will of the mind” referred to here relates to the wicked thoughts and purposes of the unrenewed nature—the sins which relate rather to the intellect than to the gross passions. Such, for instance, are the sins of pride, envy, ambition, covetousness, etc.; and Paul means to say, that before conversion they lived to gratify these propensities, and to accomplish these desires of the soul.

And were by nature (Greek, fusei). By birth, or before we were converted. By conversion and adoption they became the children of God; before that, they were all the children of wrath. This is, I think, the fair meaning of this important declaration.

It does not affirm when they began to be such, or that they were such as soon as they were born, or that they were such before they became moral agents, or that they became such in virtue of their connection with Adam—whatever may be the truth on these points; but it affirms that before they were renewed, they were the children of wrath.

So far as this text is concerned, this might have been true at their very birth; but it does not directly and certainly prove that. It proves that at no time before their conversion were they the children of God, but that their whole condition before that was one of exposure to wrath.

Compare to Romans 2:14, 27; 1 Corinthians 11:14; Galatians 2:15. Some men are born Jews, and some heathen; some free, and some slaves; some white, and some black; some are born to poverty, and some to wealth; some are the children of kings, and some of beggars; but, whatever their rank or condition, they are born exposed to wrath, or in a situation which would render them liable to wrath.

But why this is, the apostle does not say. Whether for their own sins, or for the sins of another; whether by a corrupted soul, or by imputed guilt; whether they act as moral agents as soon as born, or at a certain period of childhood, Paul does not say.

The children of wrath. Exposed to wrath, or liable to wrath. They did not by nature inherit holiness; they inherited that which would subject them to wrath. The meaning has been well expressed by Doddridge, who refers it “to the original apostasy and corruption, in consequence of which men do, according to the course of nature, fall early into personal guilt, and so become exposed to the Divine displeasure.”

Many modern expositors have supposed that this has no reference to any original tendency of our fallen nature to sin, or to native corruption, but that it refers to the habit of sin, or to the fact of their having been the slaves of appetite and passion.

I admit that the direct and immediate sense of the passage is, that they were, when without the gospel, and before they were renewed, the children of wrath; but still the fair interpretation is, that they were born to that state, and that that condition was the regular result of their native depravity. I do not know a more strong or positive declaration that can be made to show that men are by nature destitute of holiness, and exposed to perdition.

Even as others. That is, “do not suppose that you stand alone, or that you are the worst of the species. You are indeed, by nature, the children of wrath; but not you alone. All others were the same. You have a common inheritance with them. I do not mean to charge you with being the worst of sinners, or as being alone transgressors. It is the common lot of man—the sad, gloomy inheritance to which we all are born.” The Greek is, oi loipoi—“the remainder, or the others,”—including all. (See Barnes on Romans 5:1).

This doctrine, that men without the gospel are the children of wrath, Paul had fully defended in Romans chapters 1–3. No truth, perhaps, is more frequently stated in the Bible; none is more fearful and awful in its character. What a declaration, that we are by nature the children of wrath! Who should not inquire what it means? Who should not make an effort to escape from the wrath to come, and become a child of glory and an heir of life?

But God, who is rich in mercy. On the use of the word rich by Paul, see Barnes on Ephesians 1:7.

It is a beautiful expression. "God is rich in mercy"; He is overflowing, abundant. Mercy is the riches or the wealth of God. Men are often rich in gold and silver, and they pride themselves in these possessions; but God is rich in mercy. In that He abounds; and He is so rich in it that He is willing to impart it to others; so rich that He can make all blessed.

For his great love. That is, His great love was the reason why He had compassion upon us. It is not that we had any claim or deserved His favor; rather, it is that God had an original and eternal love for man, and that love led to the gift of a Savior and to the bestowment of salvation.

Even when we were dead in sins. (See Barnes' commentary on Ephesians 2:1).

Compare to Romans 5:8. The construction here is: "God, who is rich in mercy, on account of the great love which he bore to us, even while we were dead in sin, has quickened us," etc. It does not mean that he quickened us when we were dead in sin, but that he loved us then and made provision for our salvation.

It was love for the children of wrath; love for those who had no love to return to him; love for the alienated and the lost. That is true love—the sincerest and the purest benevolence—love not like that of people, but such as only God bestows. People love their friends, their benefactors, their kindred—God loves his foes and seeks to do them good.

Hath quickened us. Has made us alive. (Ephesians 2:1).

Together with Christ. In connection with him, or by virtue of his being raised up from the grave. The meaning is that there was such a connection between Christ and those whom the Father had given to him, that his resurrection from the grave involved their resurrection to spiritual life. It was like raising up the head and the members—the whole body together. (See Barnes' commentary on Romans 6:5).

Everywhere in the New Testament, the close connection of the believer with Christ is affirmed. We are crucified with him. We die with him. We rise with him. We live with him. We reign with him. We are joint heirs with him. We share his sufferings on earth (1 Peter 4:13), and we share his glory with him on his throne (Revelation 3:21).

By grace ye are saved. The marginal note says, by whose. (See Barnes' commentary on Romans 3:24).

Paul's mind was full of the subject of salvation by grace, and he interjects it here, even in an argument, as a point which he would never have them lose sight of. The subject before him was one eminently adapted to bring this truth to mind; and though, in the course of his arguments, he had no time now to dwell on it, yet he would not allow any opportunity to pass without referring to it.