Ephesians 2:3

Ephesians 2:3. Among whom, i.e., ‘the sons of disobedience,' not ‘among which,' referring to ‘trespasses' (Ephesians 2:1).

We also all, etc. ‘Also,' or ‘even,' is to be connected with ‘we all,' but the main question is respecting the exact reference of the latter phrase, whether it means ‘all Jewish Christians, or ‘all Christians.' The former view would be best expressed by translating ‘even we.' In favor of this is the fact that ‘you' (Ephesians 2:1-2) refers to the Gentile Christians, and the previous distinction (chap. Ephesians 1:12-13) between these classes. The latter view is, however, supported by Paul's use of ‘we all' in other passages (comp. Romans 4:16; Romans 8:32; 1 Corinthians 12:13; 2 Corinthians 3:18), and by the universal applicability of the statement of the verse, and by the wide reference of ‘we,' ‘us,' in the rest of the section. Perhaps it is safest to follow this usage (against the mass of commentators). The fact of universal sinfulness is involved, whether we suppose the Apostle to be stating that all Christians were children of wrath by nature, or emphasizing this in the case of the Jews, who had thought themselves children of promise by nature. The phrase ‘even as the rest' must be interpreted in accordance with the view taken of ‘we all.'

Had our way of life once. ‘Once,' but not ‘now;' the word is the same as in Ephesians 2:2. But the verb rendered ‘had our way of life,' presents substantially the same idea as ‘walked' (Ephesians 2:2). ‘Conversation' (E. V.) is now misleading.

In the lusts of our flesh. The life they led was in this sphere, the lusts which spring from and belong to the ‘flesh.' The word is to be taken here in its strictly ethical sense, the entire human nature turned away from God, in the supreme service of self, seeking its delight in the creature; comp. Excursus, Romans 7.

Doing the desires (Greek, ‘wills') of the flesh and of the thoughts. This clause defines more fully the preceding phrase ‘had our way of life.' The word ‘desires' points to the various manifestations of the will, in its confused, enslaved, fleshly condition; the notion of desiring is included, but is not the prominent one. ‘Flesh' is here used in its ethical sense; ‘the thoughts' are the special sinful thoughts, which characterize him who is under the dominion of the ‘flesh.' ‘Mind' is altogether incorrect here; and equally objectionable are these interpretations which contrast ‘flesh' and ‘thoughts,' as referring to sensual and intellectual sins. Man is here represented ‘as the slave of his inborn nature and of his selfish thought; the two are turned to various objects, and in his desires create a diversity. The understanding or the reason stands in the service of the flesh, falls into subtleties, seeking reasons, excuses, ways and means for the “lusts of the flesh,” helping the desires to strengthen into determinations and activities of the will' (Braune).

We were children, by nature, of wrath. We give the order of the original, and insert ‘we' to bring out the emphasis which rests on the verb. What they ‘were,' not what they ‘are,' is de scribed. The change of construction points to a state which was not the result of the action just portrayed, but rather its cause. ‘By nature' is not the emphatic phrase, but is in implied contrast with what they became by adoption. The phrase undoubtedly refers to something innate, original, as distinguished from subsequent development and external influences. Bishop Ellicott finds in Galatians 2:15; Romans 2:14; Galatians 4:8, respectively, the meanings (a.) transmitted inborn nature; (b.) inherent nature; (c.) essential nature. The first is the sense here; the unemphatic position forbids our finding here any direct assertion of the doctrine of original sin, but this very position suggests a contrast which assumes that fact ‘Children of wrath' means exposed to God's holy hatred of sin. ‘We were from birth those who were forfeited to the divine wrath' (Braune). This view of the passage is confirmed by the next clause, which declares the state to be a universal one. All efforts to explain away the fact of this universal natural state of condemnation fail, both because of such passages as Romans 5:12-21, and on account of the facts of human nature itself; ‘experience confirms the Divine testimony' (Eadie), whether we can explain the mode or not. See Excursus on Romans 5:12-21.

Even as the rest. (The broken construction of the original is reproduced by placing a dash at the end of the verse.) Those who refer ‘we all' to all Christians explain this as including all the rest of mankind, who are not Christians; those who limit the former phrase to Jewish Christians, differ as to the sense of the latter; some include only unbelieving Jews, others Gentiles, while others give it the widest reference. In any case the universality of sin and guilt is asserted in the passage as a whole; and that the close of this verse ‘contains an indirect, and there fore even more convincing assertion of the doctrine of Original Sin, it seems impossible to deny' (Ellicott). But notice, that the Apostle dwells on this fact only to bring out the more strongly the side of grace.