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Selected Verse: Ephesians 2:3 - King James
Verse |
Translation |
Text |
Eph 2:3 |
King James |
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 the children of wrath, even as others. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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). |
Notes on the Bible, by Albert Barnes, [1834] |
We all had our conversation - see the notes at Co2 1:12; compare Pe1 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 "ye" 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 fulfil 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 pagan, 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 pagan. 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 - Φύσει 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 Rom 2:14, Rom 2:27; Co1 11:14; Gal 2:15. Some people are born Jews, and some pagan; 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 people do, according to the course of nature, fall early into personal guilt, and so become obnoxious 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; and I do not know a more strong or positive declaration that can be made to show that people 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, οἱ λοιποί hoi loipoi "the remainder, or the others," - including all; compare the notes at Rom 5:19. This doctrine that people without the gospel are the children of wrath, Paul had fully defended in Rom. 1-3. Perhaps no truth 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? |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Had our conversation (ἀνεστράφημεν)
See on the kindred noun conversation, Pe1 1:15. Rev., more simply, lived.
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.
Desires (θελήματα)
Lit., willings. See on Col 3:12.
Mind (διανοιῶν)
More strictly, thoughts. See on Mar 12:30; see on Luk 1:51.
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.
Others (οἱ λοιποί)
Rev., correctly, the rest. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Among whom we - Jews. Also, formerly had our conversation: doing the will of the flesh - In gross, brutal sins. 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. And were by nature - That is, in our natural state. 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. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
13 But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
5 And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die:
36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
13 (For until the law sin was in the world: but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
5 Behold, I was shapen in iniquity; and in sin did my mother conceive me.
4 Who can bring a clean thing out of an unclean? not one.
18 To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.
4 My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews;
5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
1 And you hath he quickened, who were dead in trespasses and sins;
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
15 We who are Jews by nature, and not sinners of the Gentiles,
14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
27 And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
3 For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:
12 For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
51 He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.
12 Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.
15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
15 But as he which hath called you is holy, so be ye holy in all manner of conversation;
24 For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
14 Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 We who are Jews by nature, and not sinners of the Gentiles,
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 We who are Jews by nature, and not sinners of the Gentiles,