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NASB (UPDATED) TEXT: Eph_2:1-10
1And you were dead in your trespasses and sins, 2in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 3Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4But God, being rich in mercy, because of His great love with which He loved us, 5even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. 8For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9not as a result of works, so that no one may boast. 10For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.
Eph_2:1 Either Eph_2:1-7 or Eph_2:1-10 form one sentence in Greek, with the main verb in Eph_2:5. It is one sustained argument. Paul's presentation includes
1. the hopelessness, helplessness, and spiritual lostness of all mankind, Eph_2:1-3
2. the unmerited grace of God, Eph_2:4-7
3. the necessary human response, faith and life, Eph_2:8-10
▣ "you" In Colossians and Ephesians this plural pronoun always refers to believing Gentiles (cf. Eph_1:13; Eph_2:12).
▣ "were dead" This is a present active participle meaning "being dead." This refers to spiritual death (cf. Eph_2:5; Rom_5:12-21; Col_2:13). The Bible speaks of three stages of death:
1. spiritual death (cf. Gen_2:17; Genesis 3; Isa_59:2; Rom_7:10-11; Jas_1:15)
2. physical death (cf. Gen_2:16-17; Gen_3:4-5; Genesis 5)
3. eternal death, called "the second death" (cf. Rev_2:11; Rev_20:6; Rev_20:14; Rev_21:8)
▣ "trespasses" This Greek term (paraptôma) means "falling to one side" (cf. Eph_1:7). All Greek words for "sins" are related to the Hebrew concept of deviation from the standard of God's righteousness. The terms "right," "just," and their derivatives in Hebrew are from a construction metaphor for a measuring reed. (see Special Topic at Eph_4:24). God is the standard. All humans deviate from that standard (cf. Psa_14:1-3; Psa_5:9; Psa_10:7; Psa_36:1; Psa_53:1-4; Psa_140:3; Isa_53:6; Isa_59:7-8; Rom_3:9-23; 1Pe_2:25).
▣ "sins" This Greek term (hamartia) means "missing the mark" (cf. Eph_4:26). The two terms for sin in Eph_2:1 are used as synonyms to illustrate mankind's fallen, estranged condition (cf. Rom_3:9; Rom_3:19; Rom_3:23; Rom_11:32; Gal_3:22).
Eph_2:2 "in which you formerly walked" "Walk" is a biblical metaphor for lifestyle (cf. Eph_2:2; Eph_2:10; Eph_4:1; Eph_4:17; Eph_5:2; Eph_5:8; Eph_5:15).
NASB, NKJV "according to the course of this world"
NRSV "following the course of this world"
TEV "followed the world's evil way"
NJB "living by the principles of this world"
This current fallen world system (i.e., age) is personified as an enemy (cf. Gal_1:4). It is fallen mankind attempting to meet all needs apart from God. In John's writing it is called "the world" (cf. 1Jn_2:2; 1Jn_2:15-17; 1Jn_3:1; 1Jn_3:13; 1Jn_3:17; 1Jn_4:1-17; 1Jn_5:4-5; 1Jn_5:19) or "Babylon" (cf. Rev_14:8; Rev_16:19; Rev_17:5; Rev_18:2; Rev_18:10; Rev_18:21). In our modern terminology it is called "atheistic humanism." See Special Topic: Paul's Use of Kosmos at Col_1:6.
NASB, NKJV "according to the prince of the power of the air"
NRSV "following the rules of the power of the air"
TEV "you obeyed the ruler of the spiritual powers in space"
NJB "obeying the ruler who governs the air"
This is the second enemy of fallen mankind, Satan the accuser. Mankind is subjected to a personal angelic tempter (cf. Genesis 3, Job 1-2, Zechariah 3). He is called the ruler or god of this world (cf. Joh_12:31; Joh_14:30; Joh_16:11; 2Co_4:4; 1Jn_5:19).
In the NT the air is the realm of the demonic. The lower air (açr) was seen by the Greeks to be impure and therefore the domain of evil spirits. Some see this use of "air" as referring to the immaterial nature of the spiritual realm. The concept of "the rapture of the church" comes from the Latin translation of 1Th_4:17, "caught up." Christians are going to meet the Lord in the midst of Satan's kingdom, "the air," to show its overthrow!
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NASB, NKJV "in the sons of disobedience"
NRSV "among those who are disobedient"
TEV "the people who disobey God"
NJB "in the rebellious"
This was a Hebrew idiom for rebellion and permanent character (cf. Eph_5:6).
Eph_2:3 "we too all formerly lived" In Ephesians "we" refers to the Jewish believers, in this case, Paul and his ministry team. The ending phrase "even as the rest," makes it possible that this phrase refers to all of the OT chosen people, the Jews. This verb is an aorist passive indicative. The passive voice would emphasize that fallen mankind was being manipulated by outside evil spiritual forces, like Satan or the demonic, mentioned in Eph_2:2; Eph_3:10; Eph_6:12.
NASB, NKJV "in the lusts of our flesh"
NRSV "in the passions of our flesh"
TEV "according to our natural desires"
NJB "sensual lives"
This is the third enemy of fallen man. Although it is not listed in a grammatically parallel structure ("according to. . .") with the two enemies in Eph_2:2, it is a theological parallel. Mankind's fallen, egocentric self (cf. Genesis 3) is its worst enemy (cf. Gal_5:19-21). It twists and manipulates everything and everyone to one's own self interest (cf. Rom_7:14-25).
Paul uses the term "flesh" in two distinct ways. Only context can determine the distinction. In Eph_2:11; Eph_2:15; Eph_5:29; Eph_5:31; Eph_6:5; Eph_6:12 it means "the human person," not "the fallen sin nature" as here. See Special Topic: Flesh (sarx) at Col_1:22.
NASB "indulging the desires of the flesh and of the mind"
NKJV "fulfilling the desires of the flesh and of the mind"
NRSV "following the desires of the flesh and senses"
TEV "and did whatever suited the wishes of our own bodies and minds"
NJB "ruled entirely by our own physical desires and our own ideas"
This is a Present active participle which emphasizes continual, ongoing, habitual action. The human body and the mind are not evil in and of themselves, but they are the battleground of temptation and sin (cf. Eph_4:17-19; Romans 6, 7).
▣ "by nature" This refers to mankind's fallen, Adamic propensities (cf. Genesis 3; Psa_51:5; Job_14:4; Rom_5:12-21; Rom_7:14-25). It is surprising that the rabbis in general do not emphasize the fall of humanity in Genesis 3. They instead assert that mankind has two intents (yetzers), one good, one bad. Humans are dominated by their choices. There is a famous rabbinical proverb: "Every man has a black and a white dog in his heart. The one he feeds the most is the one that becomes the biggest." However, the NT presents several theological reasons for mankind's sin (1) the fall of Adam; (2) willful ignorance; and (3) sinful choices.
▣ "children of wrath" "Children of. . .", like "sons of. . .", is an Hebraic idiomatic phrase for a person's character. God is opposed to sin and rebellion in His creation. The wrath of God is both temporal (in time) and eschatological (at the end of time).
NASB "even as the rest"
NKJV "made us sit together"
NRSV, TEV "like everyone else"
NJB "as the rest of the world"
This refers to the lostness of all humans, both Jew and Gentile (cf. Rom_1:18 to Rom_3:21). Paul uses the term "rest" to refer to the lost (cf. 1Th_4:13; 1Th_5:6).
Eph_2:4 "But God, being rich in mercy, because of His great love with which He loved us" There is such a dramatic switch between the hopelessness and helplessness of fallen mankind in Eph_2:1-3 and the marvelous grace and mercy of God in Eph_2:4-7.
What a great truth! God's mercy and love are the keys to salvation (cf. Eph_2:7). It is His merciful character (cf. Exo_34:6; Neh_9:17; Psa_86:15; Psa_103:8; Psa_145:8-9; Eph_1:7; Eph_1:18; Eph_2:7; Eph_3:8; Eph_3:16;), not mankind's performance, that offers a way of righteousness (cf. Rom_3:21-31). See note on "riches" at Eph_1:7.
It is significant that this verse on God's grace contains a present participle and an aorist active indicative. God has loved us in the past (cf. Joh_3:16; 1Jn_4:9-10) and continues to love us (cf. 1Jn_4:7-8; 1Jn_4:16)!
Eph_2:5 "even when we were dead in our transgressions," This phrase is parallel to Eph_2:1 a. Paul returns to his original thought after his parenthetical thought (cf. Eph_2:1-3) about the lostness of mankind. In the midst of our need, God acted in love (cf. Rom_5:6; Rom_5:8).
▣ "made us alive together with Christ" This English phrase reflects one Greek word (suzôpoieô). This is the main verb of the sentence (aorist active indicative) which begins in Eph_2:1. This is the first of three compound aorist verbs with the Greek preposition, syn, which meant "joint participation with." Jesus was raised from the dead in Eph_1:20 and believers have been quickened to spiritual life through Him (cf. Col_2:13; Col_3:1). Believers are now truly alive with Christ. We have resurrection life now! Death, the last enemy, has been defeated (cf. 1 Corinthians 15).
▣ Eph_2:5; Eph_2:8 "by grace you have been saved" This is a Perfect passive periphrastic participle, repeated in Eph_2:8 for emphasis. This meant that believers have been saved in the past, by an outside agent, with abiding results; "they have been and continue to be saved by God." This same construction is repeated in Eph_2:8 for emphasis. See Special Topic at Eph_1:7.
This is one of the biblical passages which forms the basis for the doctrine of the security of the believer (cf. Joh_6:37; Joh_6:39; Joh_10:28; Joh_17:2; Joh_17:24; Joh_18:9; Rom_8:31-39). Like all biblical doctrines, it must be balanced (held in tension) with other truths and texts.
Eph_2:6 "raised us with Him" This is the second of the aorist compounds with syn. Believers have already been raised with Christ. Believers were buried with Him in baptism (cf. Col_2:12; Rom_6:3-11) and raised with Him by the Father (cf. Col_2:13; Rom_6:4-5) who raised Jesus (raised by the Spirit in Rom_8:11). These are special redemptive analogies. Believers spiritually participate in the major events of Jesus' experience: crucifixion, death, burial, resurrection, and enthronement! Believers share His life and suffering; they will also share His glory (cf. Rom_8:17)!
NASB, NRSV "seated us with Him"
NKJV "made us sit together"
TEV "to rule with him"
NJB "gave us a place with him"
This is the third of the aorist compounds with syn. Our position in Him is one of present, as well as future, victory (cf. Rom_8:37)! The concept of sitting down with Him meant reigning with Him. Jesus is the King of Kings sitting on the throne of God the Father and believers are even now co-reigning with Him (cf. Mat_19:28; Rom_5:17; Col_3:1; 2Ti_2:12; Rev_2:26; Rev_3:21).
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NASB, NKJV,
NRSV "in the heavenly places"
TEV "in the heavenly world"
NJB "in heaven"
This locative (of sphere) neuter plural adjective, "in the heavenly places," is only used in Ephesians (cf. Eph_1:20; Eph_2:6; Eph_3:10; Eph_6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.
Eph_2:7 "in the ages to come" The Jews believed in two ages, the current evil age (Gal_1:4) and the coming righteous age (see Special Topic at Eph_1:21). This New Age of righteousness would be inaugurated by the coming of the Messiah in the power of the Spirit. In Eph_1:21 "age" is singular, here it is plural (cf. 1Co_2:7; Heb_1:2; Heb_11:3). This implies that (1) there are at least two ages or (2) the plural is used to accentuate and magnify the coming age-a rabbinical idiom called a "plural of majesty." This use of the plural in a symbolic sense can be seen in the passages that refer to the past "ages" (cf. Rom_16:25; 1Co_10:11; 2Ti_1:9; Tit_1:2).
Some scholars believe this was simply a metaphor for eternity because of the way the phrase was used in secular Koine Greek and in several places in the NT (cf. Luk_1:33; Luk_1:55; Joh_12:34; Rom_9:5; Gal_1:5; 1Ti_1:17).
▣ "He might show" This is an aorist middle subjunctive. God clearly manifested His own character (cf. Eph_1:5-7). This term means "to publicly display" (cf. Rom_9:17; Rom_9:22). God's mercy and purpose in Christ are clearly manifested to the angels by His treatment of fallen mankind (cf. Eph_3:10; 1Co_4:9).
▣ "surprising" Huperballô. See Special Topic: Paul's Use of Huper Compounds at Eph_1:19.
Eph_2:8 "For by grace" Salvation is by the "grace" of God (cf. Eph_1:3-14). The character of God is revealed through His mercy (cf. Eph_2:4-6). Believers are the trophies of His love. Grace is best defined as the unmerited, undeserved love of God. It flows from God's nature through Christ and is irrespective of the worth or merit of the one loved.
▣ "you have been saved" This is a perfect passive periphrastic participle which is a repeat of Eph_2:5 (see note there). Its thrust is that "believers have been and continue to be" saved by God.
In the OT the term "save" spoke of "physical deliverance" (cf. Jas_5:15). In the NT this meaning has taken on a spiritual dimension. God delivers believers from the results of the fall and gives them eternal life. He restores the image of God and enables fellowship with God again.
See Special Topic at Eph_1:7.
▣ "through faith" Faith receives God's free gift in Christ (cf. Rom_3:22; Rom_3:25; Rom_4:5; Rom_9:30; Gal_2:16; Gal_3:24; 1Pe_1:5). Mankind must respond to God's offer of grace and forgiveness in Christ (cf. Joh_1:12; Joh_3:16-17; Joh_3:36; Joh_6:40; Joh_11:25-26; Rom_10:9-13).
God deals with fallen mankind by means of a covenant. He always takes the initiative (cf. Joh_6:44; Joh_6:65) and sets the agenda and the boundaries (cf. Mar_1:15; Act_3:16; Act_3:19; Act_20:21). He allows fallen mankind to participate in their own salvation by responding to His covenant offer. The mandated response is both initial and continuing faith. It involves repentance, obedience, service, worship, and perseverance.
The term "faith" in the OT is a metaphorical extension of a stable stance. It came to denote that which is sure, trustworthy, dependable, and faithful. None of these describe even redeemed fallen mankind. It is not mankind's trustworthiness, or faithfulness, or dependability, but God's. We trust in His trustworthy promises, not our trustworthiness! Covenant obedience flows from gratitude! The focus has always been on His faithfulness, not the believers' faith! Faith cannot save anyone. Only grace saves, but it is received by faith. The focus is never on the amount of faith (cf. Mat_17:20), but on its object (Jesus).
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▣ "and that" This is the Greek demonstrative pronoun (touto), which is neuter in gender. The closest nouns, "grace" and "faith," are both feminine in gender. Therefore, this must refer to the whole process of our salvation in the finished work of Christ.
There is another possibility based on a similar grammatical construction in Php_1:28. If this is the case then this adverbial phrase relates to faith, which is also a gift of God's grace! Here is the mystery of God's sovereignty and human free will.
▣ "not of yourselves" This is the first of three phrases which clearly show that salvation is not based on human performance: (1) "not of yourselves" Eph_2:8; (2) "gift of God" Eph_2:8; and (3) "not as a result of works" Eph_2:9.
▣ "the gift of God" This is the essence of grace-love with no strings attached (cf. Rom_3:24; Rom_6:23). The paradox of salvation as both a free gift and a mandated covenant response are difficult to grasp. Yet both are true! Salvation is truly free, yet costs everything. Most biblical doctrines are presented as tension-filled pairs of truths (security vs. perseverance, faith vs. works, God's sovereignty vs. human free will, predestination vs. human response and transcendence vs. immanence).
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Eph_2:9 "not as a result of works," Salvation is not by merit (cf. Rom_3:20; Rom_3:27-28; Rom_9:11; Rom_9:16; Gal_2:16; Php_3:9; 2Ti_1:9; Tit_3:5). This is in direct contrast to the false teachers.
▣ "so that no one may boast" Salvation is by God's grace, not human effort, so there is no room for human glorying (cf. Rom_3:27; Rom_4:2). If believers boast, let them boast in Christ (cf. 1Co_1:31, which is a quote from Jer_9:23-24).
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Eph_2:10 "we are His workmanship," The English word "poem" comes from this Greek term (poiçma). This word is only used two times in the NT, here and Rom_1:20. This is the believers' position in grace. They are paradoxically His finished product which is still in process!
▣ "created in Christ Jesus" This is an aorist passive participle. The Spirit forms believers through Christ's ministry by the will of the Father (cf. Eph_1:3-14). This act of a new spiritual creation is described in the same terms used of the initial creation in Genesis (cf. Gen_3:9; Col_1:16).
▣ "for good works" Believers' lifestyles after they meet Christ are an evidence of their salvation (cf. James and 1 John). They are saved by grace through faith unto works! They are saved to serve! Faith without works is dead, as are works without faith (cf. Mat_7:21-23 and Jas_2:14-26). Salvation is a gate and a way/road. The goal of the Father's choice is that believers be "holy and blameless" (cf. Eph_1:4).
Paul was often attacked for his radically free gospel because it seemed to encourage godless living. A gospel so seemingly unconnected to moral performance must lead to abuse. Paul's gospel was free in the grace of God, but it also demanded an appropriate response, not only in initial repentance, but in ongoing repentance. Godly living is the result, not lawlessness. Good works are not the mechanism of salvation, but the result. This paradox of a completely free salvation and a cost-everything response is difficult to communicate, but the two must be held in a tension-filled balance.
American individualism has distorted the gospel. Humans are not saved because God loves them so much individually, but because God loves fallen mankind, mankind made in His image. He saves and changes individuals to reach more individuals. The ultimate focus of love is primarily corporate (cf. Joh_3:16), but it is received individually (cf. Joh_1:12; Rom_10:9-13; 1Co_15:1).
▣ "which God prepared beforehand" This strong term (pro + hetoimos, " to prepare before") relates to the theological concept of predestination (cf. Eph_1:4-5; Eph_1:11) and is used only here and in Rom_9:23. God chose a people to reflect His character. Through Christ, the Father has restored His image in fallen mankind (cf. Gen_1:26-27).