John Calvin Commentary Ephesians 2:3

"among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest:--" — Ephesians 2:3 (ASV)

Among whom also we all had our conversation. Lest it be supposed that what he had now said was a slanderous reproach against the previous character of the Ephesians, or that Jewish pride had led him to treat the Gentiles as an inferior race, he includes himself and his countrymen with them in the general accusation. This is not done hypocritically, but in a sincere giving of glory to God. Indeed, it may cause wonder that he should speak of himself as having "had his conversation in the lusts of the flesh," while on other occasions he boasts that his life had been entirely blameless.

For example, he says, Touching the righteousness which is in the law, blameless (Philippians 3:6). And again, Ye are witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you that believe (1 Thessalonians 2:10).

I answer that the statement applies to all who have not been regenerated by the Spirit of Christ. However praiseworthy the life of some may appear, because their lusts do not break out in the sight of others, nothing is pure or holy that does not come 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 our mind. Here, the flesh means the disposition, or what is called, the inclination of nature; and the next expression (τῶν διανοιῶν) means what comes from the mind. Now, the mind includes reason, as it exists in humans by nature; so that lusts do not refer exclusively to the lower appetites, or what is called the sensual part of a person, but extend to the whole person.

And were by nature children of wrath. All people without exception, whether Jews or Gentiles (Galatians 2:15, 16), are here declared to be guilty until they are redeemed by Christ. Therefore, apart from 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, the Jews had been—such had been all the excellent people who were now in the Church; and they were so by nature—that is, from their very beginning and from their mother’s womb.

This is a remarkable passage, opposing 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 used 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, just as serpents bring their venom from the womb.

Others who think that it is not actually sin are no less at odds with Paul’s language, for where there is condemnation, there must undoubtedly be sin. God is offended not with blameless people, but with sin. Nor is it surprising that the depravity we inherit from our parents is counted as sin before God, for the seeds of sin are perceived and condemned before they have been openly displayed.

But one question arises here. Why does Paul represent the Jews, equally with others, as subject to wrath and curse, when they were the blessed seed? I answer: they have a common nature. Jews differ from Gentiles only in this: that through the grace of the promise, God delivers them from destruction. But that is a remedy that came after the disease.

Another question is: since God is the Author of nature, how is it that no blame attaches to God if we are lost by nature? I answer: there is a twofold nature. One was produced by God, and the other is its corruption. Therefore, this condemnation that Paul mentions does not come from God but from a depraved nature; for we are not born as Adam was at first created; we are not wholly a right seed, but are turned into the degenerate (Jeremiah 2:21) offspring of a degenerate and sinful man.