Eph 2:1-2 | Barnes | STEP | Introduction to Ephesians Chapter 2 ANALYSIS OF THE CHAPTER THIS chapter is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the previous chapter, ( )--the greatness of the POWER of God, evinced in the salvation of his people. The great manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes ( ) that God had quickened those who had been dead in trespasses and sins, and proceeds ( ) to show the condition which they were before their conversion. He then observes that God, of his infinite mercy, when they were dead in sin, had quickened them together with Christ, and had raised them up to sit with him in heavenly places. He then states that this was not by human power, but was the work of Divine power, and that they were the workmanship of God, . The remainder of the chapter is occupied with a statement of the privileges resulting from the mercy of God in calling them into his kingdom. The apostle endeavours to impress their minds strongly with a sense of the mercy and love and power of God in thus calling them to himself. He reminds them of their former condition when Gentiles, as being without God, and that they were now brought nigh by the blood of Christ, ; he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one, ; and he compares them now to a temple raised for God, and to constitute the place of his dwelling on the earth, . By all these considerations he endeavours to impress their minds with a sense of obligation, and to lead them to devote themselves to that God who had raised them from the dead, and had breathed into them the breath of immortal life. Verse 1. And you hath he quickened . The words "hath he quickened," or made to live , are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had evinced towards the people, and to show that this was put forth in connexion with the resurrection of the Lord Jesus, and his exaltation to the right hand of God in heaven. , and " . Comp. . The words "hath he quickened" mean, hath he made alive, or made to live, . Who were dead in trespasses and sins . On the meaning of the word dead , ; . It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted they were "dead in sins." There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive---i. e., to holiness. Of course, this does not mean that they were in all respects dead. It does not mean that they had no animal life, or that they did not breathe, and walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true. Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact--that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects which are around him. A corpse is insensible. It sees not, and hears not, and feels not. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breath forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all. It sees no beauty in the landscape; hears not the voice of a friend; looks not upon the glorious sun and stars; and is unaffected by the running stream and the rolling ocean. So with the sinner in regard to the spiritual and eternal world, he sees no beauty in religion; he hears not the call of God; he is unaffected by the dying love of the Saviour; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in fact , the condition of a sinful world. There is , indeed, life and energy and motion. There are vast plans and projects, and the world is intensely active. But, in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead, or open the sightless eye-balls on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of him who can do it. (a) "hath he quickened" (*) "quickened" "made alive"

Ephesians 2:1-2

Introduction to Ephesians Chapter 2

ANALYSIS OF THE CHAPTER

THIS chapter is closely connected in sense with the preceding, and should not have been separated from it. The great object is to illustrate the subject which was commenced in the previous chapter, (Eph 1:19)--the greatness of the POWER of God, evinced in the salvation of his people. The great manifestation of his power had been in raising up the Lord Jesus from the dead. That had been connected with and followed by their resurrection from the death of sin; and the one had involved the exercise of a power similar to the other. In the illustration of this main idea, the apostle observes (Eph 2:1) that God had quickened those who had been dead in trespasses and sins, and proceeds (Eph 2:2,3) to show the condition which they were before their conversion. He then observes Eph 2:4-7 that God, of his infinite mercy, when they were dead in sin, had quickened them together with Christ, and had raised them up to sit with him in heavenly places. He then states that this was not by human power, but was the work of Divine power, and that they were the workmanship of God, Eph 2:8-10. The remainder of the chapter Eph 2:11-22 is occupied with a statement of the privileges resulting from the mercy of God in calling them into his kingdom. The apostle endeavours to impress their minds strongly with a sense of the mercy and love and power of God in thus calling them to himself. He reminds them of their former condition when Gentiles, as being without God, and that they were now brought nigh by the blood of Christ, Eph 2:11-13; he states that this had been done by one great Mediator, who came to break down the wall of partition between the Jews and Gentiles, and who had now made both one, Eph 2:14-18; and he compares them now to a temple raised for God, and to constitute the place of his dwelling on the earth, Eph 2:19-22. By all these considerations he endeavours to impress their minds with a sense of obligation, and to lead them to devote themselves to that God who had raised them from the dead, and had breathed into them the breath of immortal life.

Verse 1. And you hath he quickened. The words "hath he quickened," or made to live, are supplied, but not improperly, by our translators. The object of the apostle is to show the great power which God had evinced towards the people, Eph 1:19 and to show that this was put forth in connexion with the resurrection of the Lord Jesus, and his exaltation to the right hand of God in heaven. Rom 6:4, and "Rom 6:5-11. Comp. Col 2:12,13, 3:1. The words "hath he quickened" mean, hath he made alive, or made to live, Jn 5:21, Rom 4:17, 1Cor 15:36.

Who were dead in trespasses and sins. On the meaning of the word dead, Rom 5:12; Rom 6:2. It is affirmed here of those to whom Paul wrote at Ephesus, that before they were converted they were "dead in sins." There is not anywhere a more explicit proof of depravity than this, and no stronger language can be used. They were dead in relation to that to which they afterwards became alive---i. e., to holiness. Of course, this does not mean that they were in all respects dead. It does not mean that they had no animal life, or that they did not breathe, and walk, and act. Nor can it mean that they had no living intellect or mental powers, which would not have been true. Nor does it settle any question as to their ability or power while in that state. It simply affirms a fact--that in relation to real spiritual life they were, in consequence of sin, like a dead man in regard to the objects which are around him. A corpse is insensible. It sees not, and hears not, and feels not. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breath forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all. It sees no beauty in the landscape; hears not the voice of a friend; looks not upon the glorious sun and stars; and is unaffected by the running stream and the rolling ocean. So with the sinner in regard to the spiritual and eternal world, he sees no beauty in religion; he hears not the call of God; he is unaffected by the dying love of the Saviour; and he has no interest in eternal realities. In all these he feels no more concern, and sees no more beauty, than a dead man does in the world around him. Such is, in fact, the condition of a sinful world. There is, indeed, life and energy and motion. There are vast plans and projects, and the world is intensely active. But, in regard to religion, all is dead. The sinner sees no beauty there; and no human power can arouse him to act for God, any more than human power can rouse the sleeping dead, or open the sightless eye-balls on the light of day. The same power is needed in the conversion of a sinner which is needed in raising the dead; and one and the other alike demonstrate the omnipotence of him who can do it.

(a) "hath he quickened" Jn 5:24, Col 2:13 (*) "quickened" "made alive" Verse 2. Wherein. In which sins, or in the practice of which transgressions.

Ye walked. You lived, life being often compared to a journey or a race. Rom 6:4.

According to the course of this world. In conformity with the customs and manners of the world at large. The word here rendered world--course αιων--means properly age, but is often used to denote the present world, with its cares, temptations, and desires; and here denotes particularly the men of this world. The meaning is, that they had lived formerly as other men lived; and the idea is strongly conveyed that the course of the men of this world is to walk in trespasses and sins.

The sense is, that there was by nature no difference between them and others, and that all the difference which now existed had been made by grace.

According to the prince of the power of the air. See Eph 6:12. 2Cor 4:4. There can be no doubt that Satan is here intended, and that Paul means to say that they were under his control as their leader and prince. The phrase, "the prince of the power," may mean either "the powerful prince," or it may mean that this prince had power over the air, and lived and reigned there particularly. The word "prince"-- αρχων -- Archon, means one first in authority and power, and is then applied to any one who has the pre-eminence or rule. It is applied to Satan, or the chief of the fallen angels, as where he is called "the prince--αρχων-- of the devils," Mt 9:34, 12:24, Mk 3:22, Lk 11:15; "the prince of this world," Jn 12:31, 14:30, 16:11. But why he is here called the prince having power over the air, it is not easy to determine. Robinson (Lex.) supposes it to be because he is lord of the powers of the air; that is, of the demons who dwell and rule in the atmosphere. So Doddridge supposes that it means that he controls the fallen spirits who are permitted to range the regions of the atmosphere. It is generally admitted that the apostle here refers to the prevailing opinions both among the Jews and heathen, that the air was thickly peopled with spirits or demons. That this was a current opinion may be seen fully proved in Wetstein. Comp. Bloomfield, Grotius, and particularly Koppe. Why the region of the air was supposed to be the dwelling-place of such spirits is now unknown. The opinion may have been either that such spirits dwelt in the air or that they had control over it, according to the later Jewish belief. Cocceius, and some others, explain the word air here as meaning the same as darkness, as in profane writers. It is evident to my mind that Paul does not speak of this as a mere tradition, opinion, or vagary of the fancy, ar as a superstitious belief; but that he refers to it as a thing which he regarded as true. In this opinion I see no absurdity that should make it impossible to believe it. For,

(1.) the Scriptures abundantly teach that there are fallen, wicked spirits; and the existence of fallen angels is no more improbable than the existence of fallen men.

(2.) The Bible teaches that they have much to do with this world. They tempted man; they inflicted disease in the time of the Saviour; they are represented as alluring and deceiving the race.

(3.) They must have some locality-some part of the universe where they dwell. That they were not confined down to hell in the time of the Redeemer is clear from the New Testament; for they are often represented as having afflicted and tortured men.

(4.) Why is there any improbability in the belief that their residence should have been in the regions of the air? That while they were suffered to be on earth to tempt and afflict men, they should have been permitted peculiarly to occupy these regions? Who can tell what may be in the invisible world, and what spirits may be permitted to fill up the vast space that now composes the universe? And who can tell what control may have been given to such fallen spirits over the regions of the atmosphere--over clouds, and storms, and pestilential air? Men have control over the earth, and pervert and abuse the powers of nature to their own ruin and the ruin of each other. The elements they employ for the purposes of ruin and of temptation. Fruit and grain they convert to poison; minerals, to the destruction caused by war. In itself considered, there is nothing more improbable that spirits of darkness may have had control over the regions of the air, than that fallen man has over the earth; and no more improbability that that power has been abused to ruin men, than that the power of men is abused to destroy each other. No one can prove that the sentiment here referred to by Paul is not true; and no one can show how the doctrine that fallen spirits may do mischief in any part of the works of God, is any more improbable than that wicked men should do the same thing. The word "power" here--" power of the air"--I regard as synonymous with dominion or rule: "a prince having dominion or rule over the air."

The spirit that now worketh. That still lives, and whose energy for evil is still seen and felt among the wicked. Paul here means undoubtedly to teach that there was such a spirit, and that he was still active in controlling men.

The children of disobedience. The wicked, Col 3:6.

(b) "in time past" Acts 19:35 (c) "of the air" Eph 6:12 (d) "of disobedience" Col 3:6