Expositor's Bible Commentary Commentary Ephesians 2

“As for you” resumes the second person of 1:13, 15–18 and anticipates v.11 (“you who are Gentiles by birth”). However, as v.3 makes clear, the Jews are in no better condition, for the sinful human nature is shared by all alike (cf. Romans 2:1– 3:20). Redemption has made it possible for human beings to be brought from death to life (v.5). Without God, people are spiritually dead (Colossians 2:13) and utterly unable to meet the requirements of the divine law (Romans 7:9). Paul is not speaking here about physical death nor only about the sinner’s ultimate fate in the second death. What is meant is a real and present death. The most vital part of a person’s personality—the spirit—is dead to the most important factor in life —God.

“Transgressions” (GK 4183) are lapses, while “sins” (GK 281) are shortcomings. This repetition simply serves to underscore the multiplicity of ways in which our spiritual death is evidenced.

Verses 2–4 are a typical Pauline digression. The mention of “transgressions and sins” in v.1 leads the apostle to supply a fuller account than he had intended of the Ephesians’ former way of life. As a result, he does not pick up the thread of his original sentence until v.5.

To “live” (lit., “walk about”; GK 4344) is the customary word used in the Greek OT for one’s manner of life. This use is carried over into the NT and is prominent in Paul’s writings (cf. 2:10; 4:17; 5:2). The Ephesians’ former walkabout, Paul adds, was in accordance with “the ways [lit., “age”; GK 172] of this world [GK 3180]” (cf. these same two words in 1 Corinthians 3:18–19). The terms represent the same idea from the standpoints of time and space respectively. The word “age” may even represent the devil (cf. 1 Corinthians 2:8).

In any case, the evil one is certainly identified in the two clauses that follow.

He is the “ruler” (GK 807) of a realm said to be “of the air.” Taken literally, this would signify the atmosphere around the earth, which, according to ancient cosmology, was the abode of demons. Paul may be adopting that term as a figure of speech to suggest Satan’s dominion. Satan is also the unholy “spirit” (1 Corinthians 2:12) who apes the operations of his divine counterpart by being constantly “at work” (the same basic word as used of the Holy Spirit in Eph 1:19–20, implying a mutual rivalry). “Those who are disobedient” discloses the fact that rebellion against God and refusal to believe in him are inherent in humankind (Ephesians 5:16).

“Among them” refers to the “disobedient” rather than to “transgressions and sins” (v.1). So far Paul has been depicting the former lifestyle of Gentile Christians. Now he admits that Jewish believers were no better, for they too once “lived” an earth-bound life in the grip of sin. Nor does he exclude himself from this general indictment (cf. “all of us”), despite his claim to have been technically blameless under the law (but cf. Romans 7:7–11).

The past life of Jewish Christians, like that of the Gentiles, was dominated by the appeal of fallen nature. The “sinful nature” (lit., “flesh”; GK 4922) is not merely the body but the whole person orientated away from God and toward one’s own selfish concerns. Human beings have a multiplicity of sinful urges. “Thoughts” refers not to the mind itself but to the projects it entertains with uncontrolled abandon. The natural human being is altogether at the mercy of the tyrant self and its rash impulses.

Because of all this, the Jewish converts were just as much in danger of God’s “wrath” and judgment as anyone. “By nature” (GK 5882) contrasts with “by grace” in vv.5, 8. Those who prefer to stand on their own and refuse to accept what God has done for them in Christ are self-condemned.

Over against humanity’s churlish rejection of God, Paul sets God’s gracious acceptance of human beings in Christ. Though he cannot approve of sin if he is to remain righteous, God is not hostile toward those he has created. He loves them and has made possible their reconciliation to himself. Had he decided to destroy his refractory children, he would have been entirely justified, and nothing could have averted the catastrophe (Hosea 13:9). Instead, love led to “mercy” (GK 1799)—God’s compassion for the helpless, issuing in action for their relief. There is an inexhaustible treasury of such mercy in the loving heart of God.

The main verb of this extended sentence in the Greek does not emerge until this verse (see comment on v.1). Paul’s main point is that God “made us alive with [GK 5188] Christ” (cf. Colossians 2:15). This is the first of three verbs that describe what God has done in Christ for every Christian (the other two are in v.6). For those who were spiritually dead in transgressions, God gave new life together “with Christ.” This is not the language of mysticism but of fact. The life Christians now possess is an effect of which Christ’s resurrection was the cause.

Christ’s revivification was by an act of God’s power (cf. 1:19–20); the regeneration of believers is by an act of God’s “grace” (GK 5921; a bold, definitive assertion that is reiterated in v.8). Salvation is viewed retrospectively. The Ephesians are now in the position of having been saved.