Ephesians 2:3
Verse
Context
Alive with Christ
2in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience.3All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
Sermons






Summary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
Among whom also we all had our conversation in times past,.... What the apostle says of the Gentile Ephesians before conversion, he says of himself and other Jews; and this he does, partly to show that it was not from ill will, or with a design to upbraid the Gentiles, that he said what he did; and partly to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles; as well as to magnify the grace of God in the conversion of them both: the sense is, that the apostle and other Jews in the time of their unregeneracy, had their conversation according to the customs of the world, and to the prince of the air, and among unbelievers, as well as the Gentiles; and that they were equally sinners, and lived a like sinful course of life: in the lusts of our flesh; by "flesh" is meant, the corruption of nature; so called, because it is propagated by natural generation; and is opposed to the Spirit, or principle of grace; and has for its object fleshly things; and discovers itself mostly in the body, the flesh; and it makes persons carnal or fleshly: and this is called "our", because it belongs to human nature, and is inherent in it, and inseparable from it in this life: and the "lusts" of it, are the inward motions of it, in a contrariety to the law and will of God; and are various, and are sometimes called fleshly and worldly lusts, and the lust of the flesh, and the lust of the eyes, and the pride of life: and persons may be said to have their conversations in these, when these are the ground of their conversation, when they are solicitous about them, and make provision for the fulfilling of them, and constantly employ themselves in obedience to them, as follows: fulfilling the desires of the flesh, and of the mind: or the wills of them; what they incline to, will, and crave after: various are the degrees of sin, and its several motions; and universal is the corruption of human nature; not only the body, and the several members of it, are defiled with sin, and disposed to it, but all the powers and faculties of the soul; even the more noble and governing ones, the mind, understanding, and will, as well as the affections; and great is the power and influence which lust has over them: and were by nature children of wrath, even as others: by which is meant, not only that they were wrathful persons, living in malice, hateful, and hating one another; but that they were deserving of the wrath of God, which comes upon the children of disobedience, among whom they had their conversation; and which is revealed from heaven against such sins as they were guilty of, though they were not appointed to it: and they were such "by nature"; really, and not in opinion, and by and from their first birth: so a Jewish commentator (s) on these words, "thy first father hath sinned", Isa 43:27 has this note; "how canst thou say thou hast not sinned? and behold thy first father hath sinned, and he is the first man, for man , "is naturally in sin";'' or by nature a sinner, or sin is naturally impressed in him; and hence being by nature a sinner, he is by nature deserving of the wrath of God, as were the persons spoken of: even as others; as the rest of the world, Jews as well as Gentiles; and Gentiles are especially designed, in distinction from the Jews, the apostle is speaking of; and who are particularly called in the Jewish dialect "others"; See Gill on Luk 18:11. (s) Kimchi in loc.
Tyndale Open Study Notes
2:3 Unconverted people are naturally under the control of the passionate desires and inclinations of our sinful nature (see Rom 3:9-20, 23). Because of their sin, they are subject to God’s anger, because God hates sin (see Eph 5:6; Rom 1:18; 2:5, 8; 3:5, 19; 4:15; 5:9; 9:22; 12:19; 13:4-5; Col 3:6; 1 Thes 1:10; 2:16; 5:9).
Ephesians 2:3
Alive with Christ
2in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience.3All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
- Scripture
- Sermons
- Commentary
Understanding Spiritual Authority (Part 1): What Is Aaron That You Murmur Against Him?
By Carter Conlon2.4K1:00:04Spiritual AuthorityNUM 17:5MAT 6:33GAL 5:22EPH 2:3PHP 4:11REV 2:3In this sermon, the preacher begins by asking for an anointing of the Holy Spirit to convey the truth clearly and concisely. He prays for the grace for the church to live out this truth. The sermon focuses on understanding spiritual authority, particularly in the context of a last-day lawlessness that is increasing in society. The preacher highlights the breakdown of natural affection, decency, and respect for authority. He announces that this will be the first in a series of three messages on understanding spiritual authority, with the subsequent messages addressing the purpose and limits of authority and the inseparable link between authority and faith.
Conditions of the World Today
By Charles E. Fuller2.1K50:56WorldEPH 1:1EPH 2:1EPH 2:3In this sermon, the speaker discusses the desires of the flesh and the mind, highlighting that even desires of the mind can be unregenerated and selfish. He emphasizes that those who seek pleasure and love worldly beauty and knowledge often leave out the most important aspect, which is a relationship with God. The speaker also addresses the condition of sinful man and whether there is a way back to God. The sermon concludes with a call to reflect on these teachings and seek a way back to God.
Freedom of Spirit - Part 6
By Norman Grubb77610:00JHN 14:6JHN 14:9ROM 6:6ROM 7:201CO 6:191CO 15:452CO 5:21EPH 2:31JN 4:4This sermon delves into the concept of self and Satan's influence, highlighting the internal struggle between our true identity in Christ and the deceptive nature of Satan. It emphasizes the need to recognize that our sinful desires and struggles do not define us, but rather stem from the influence of Satan misusing God's beautiful property within us. The sermon explores the transformation that occurs when we understand that Jesus Christ lives in us, replacing the self-seeking nature of Satan with the divine nature of Christ, leading to liberation and a new identity in Him.
Quit Running From the Doctrine of Hell
By Tim Conway62106:57PSA 90:12ISA 13:11MAT 25:41JHN 3:36ROM 1:18EPH 2:3HEB 10:31REV 20:15This sermon emphasizes the reality of hell and the wrath of God, highlighting that all mankind, regardless of background, is in trouble by nature and destined for wrath. It warns of the terrifying consequences of facing an angry God without a hiding place, stressing the urgency of seeking refuge in Christ to escape eternal punishment.
Passive Father Eli, Faithful Father Abraham
By Aaron Hurst1641:00:17FatherhoodMAT 6:14ROM 3:23EPH 2:3In this sermon, the preacher addresses fathers and their responsibilities in the family. He emphasizes the importance of fathers being actively involved in their children's lives and not neglecting their role. The preacher highlights the negative consequences of fathers being distracted by other interests, such as work, materialism, and technology. He urges fathers to prioritize their families and repent if they have been neglectful. The sermon also mentions the story of Eli in the Bible as an example of a passive father who failed to discipline his sons.
What You Intended for Evil
By Shane Idleman1549:42Spiritual WarfareConfronting EvilGEN 50:20PSA 51:5ROM 3:23ROM 8:282CO 4:17EPH 2:3EPH 6:121TH 5:22HEB 5:81JN 5:19Shane Idleman emphasizes the need for Christians to confront evil in society, urging them to awaken from apathy and actively engage in spiritual warfare through prayer, worship, and the application of God's Word. He highlights the dangers of a culture that promotes anti-God agendas and the importance of standing firm in faith, even amidst suffering and challenges. Idleman draws parallels between the nature of evil and the story of Joseph, illustrating how what is intended for evil can ultimately serve a greater purpose in God's plan. He calls for a kingdom-minded approach, encouraging believers to reject complacency and actively fight against the forces of darkness.
The First Sin of the First Man
By James Arminius0GEN 3:6ROM 5:12ROM 6:23EPH 2:31JN 3:4James Arminius delves into the first sin of the first man, emphasizing the disobedience and offense committed by Adam and Eve in the Garden of Eden. He explores the causes of this sin, attributing it to man's free will and the influence of Satan through the serpent. Arminius also discusses the heinousness of the sin, highlighting the transgression of God's law and the effects it had on humanity, leading to the loss of righteousness and holiness. He concludes by pointing out that the consequences of this original sin extend to all of humanity, making everyone subject to condemnation and in need of redemption through Christ Jesus.
The Adamic Covenant
By A.W. Pink0Sin and RedemptionFederal HeadshipGEN 2:17PSA 51:5ECC 7:29ROM 5:12ROM 5:181CO 15:22GAL 3:12EPH 2:3HEB 8:6A.W. Pink emphasizes the significance of the Adamic Covenant, explaining that Adam served as the federal head and representative of all humanity. His actions in Eden, particularly his sin, had judicial consequences for his posterity, establishing a foundational understanding of sin and redemption. Pink argues that the concept of federal headship is crucial for grasping God's dealings with humanity and the nature of Christ's atonement. He asserts that through Adam's disobedience, all were made sinners, while through Christ's obedience, many are made righteous. Understanding this covenant is essential for comprehending the principles of divine justice and grace.
The Doctrine of Justification 7. Its Objects
By A.W. Pink0JustificationGrace Of GodISA 43:25JER 31:3JHN 3:18ROM 3:19ROM 4:5ROM 4:25ROM 5:6ROM 8:33EPH 2:31TI 3:16A.W. Pink explores the doctrine of justification, emphasizing that God justifies the ungodly, not based on their works but through faith in Christ's righteousness. He clarifies that justification is a legal declaration from God, distinct from the believer's experiential state, and that all humans, including the elect, are born under condemnation until they believe. Pink highlights that justification is not about inherent righteousness but about God's grace extended to sinners, illustrating this with biblical examples like Abraham and the thief on the cross. He stresses that faith is the means by which one receives this justification, underscoring the radical nature of God's mercy towards the most wretched. Ultimately, Pink affirms that God's justification is a miraculous act of grace that offers hope to all who believe, regardless of their past sins.
The First Step Towards Heaven
By Thomas Brooks0Sin and RedemptionAcknowledging Our Need for GodISA 53:6MAT 9:12LUK 5:31ROM 3:23EPH 2:3Thomas Brooks emphasizes that recognizing one's own sinfulness and wretchedness is essential for true godliness. He asserts that before one can seek the mercy of God, they must first acknowledge their dire state as children of wrath and enemies of God. The realization of being near to hell is the first step towards heaven, as it compels individuals to seek the physician of souls, Jesus Christ. Without this awareness of their spiritual wounds and diseases, people will not value or desire the healing that Christ offers. Brooks calls for a deep self-examination to understand one's need for divine mercy.
Seared Conscience
By Ernest O'Neill0GEN 1:27JHN 16:7EPH 2:3COL 2:161TI 4:2HEB 9:14Ernest O'Neill discusses the gyro-compass within each of us, representing our original purpose and connection to our creator. Despite our corruption and distance from God, our conscience serves as a homing device guiding us back to Him. Conscience, a reflection of God's nature, has been maintained by Him to lead us back if we choose. However, many have prioritized worldly desires over conscience, leading to a dilution of moral standards and a searing of conscience through repeated ignorance.
Do You Confess?
By J.C. Ryle0SalvationConfession of SinPSA 32:3PRO 28:13ISA 1:18JER 2:35MAT 11:28LUK 18:13ROM 3:23EPH 2:3HEB 4:141JN 1:9J.C. Ryle emphasizes the critical importance of confessing sins as a foundational aspect of saving faith, asserting that all people, regardless of status, are called to acknowledge their transgressions before God. He warns against the dangers of neglecting confession, highlighting that without it, there is no salvation or inner peace, and that true confession must be directed to God through Christ, our High Priest. Ryle stresses that many fail to recognize their need for confession, leading to spiritual peril, and he urges believers to cultivate a habit of daily confession to maintain their relationship with God. He concludes with a call to action, inviting those who have neglected confession to begin immediately and encouraging all believers to continue this practice throughout their lives.
The Depth of the Fall
By J.C. Philpot0GEN 6:5PSA 51:5PRO 4:23JER 17:9MRK 7:21ROM 1:29ROM 8:7EPH 2:3COL 1:21J.C. Philpot delves into the depth of the fall of man, emphasizing the clear and decisive testimonies in the Scriptures that reveal the sinful nature of humanity before God. From the murder of Abel to the depiction of human depravity in Romans, the Bible paints a vivid picture of man's fallen state and the wickedness that stems from the heart. Despite outward reforms brought by Christianity, the human heart remains corrupt and rebellious, described as a fountain of evil that continues to spew forth wickedness. The ultimate revelation is that the carnal mind is enmity against God, a position of enduring and irreconcilable hatred towards the Creator.
Of the Corruption of Human Nature.
By John Gill0Human DepravityRedemptionGEN 6:5PSA 14:1JER 17:9JHN 3:6ROM 3:10EPH 2:3John Gill addresses the corruption of human nature, emphasizing that all individuals inherit a depraved nature from Adam's sin. He argues that this universal corruption is acknowledged by both heathens and scripture, asserting that no one is born pure and that all are under the dominion of sin. Gill explains that this inherent sinfulness manifests in every aspect of human life, from thoughts to actions, and highlights the necessity of redemption through Christ and regeneration by the Holy Spirit. He concludes that understanding this corruption is crucial for recognizing the need for salvation and the transformative power of God's grace.
Sanctified Parents of Depraved Children
By Daniel Steele0EXO 20:5PSA 51:5ROM 3:23ROM 5:12ROM 7:18EPH 2:31JN 1:8Daniel Steele delves into the complex theological debate surrounding the transmission of sin and grace through generations, challenging the idea that a perfectly sanctified parent would have perfectly holy children. He acknowledges the mystery of heredity and how qualities not visibly present in parents can be passed down from remote ancestors, suggesting that racial depravity may have been transmitted through generations. Steele highlights the unanswered conundrums and objections to the doctrine of Christian perfection, emphasizing that despite criticisms, the truth of Wesley's teachings may still hold. Just as infinite space presents conflicting theories, the complexities of heredity and transmission of spiritual states remain a mystery that requires faith and acceptance.
Native Depravity and the Law
By Daniel Steele0ROM 5:121CO 15:22EPH 2:31JN 1:9REV 7:14Daniel Steele discusses the views of Arminian theologians on native depravity and its relation to the law of God, emphasizing the need for both the first Adam's tainted nature and the second Adam's grace for every child born into the world. He explains that while native depravity does not carry native demerit, the atonement is necessary for purification from this taint, required for both justification and sanctification from the beginning of responsibility. Steele highlights the importance of penitent faith for pardon and the believer's purification through faith in Christ, stating that the heritage of grace is unconditionally applied to infants who die before moral accountability, removing the evil unconditionally inherited. He rejects the legal fiction of condemnation through the first Adam and justification through the second for newborns but acknowledges the provisional repair of moral damage by the second Adam, the Lord from heaven.
Flesh vs. the Spirit
By Leon Morris0Flesh vs. SpiritSanctificationROM 7:18ROM 8:5ROM 8:13EPH 2:3Leon Morris emphasizes the conflict between the flesh and the Spirit, illustrating how the natural man's desires often contradict the guidance of the Holy Spirit. He explains that the Spirit's role is to reveal the inherent wretchedness of human nature, leading to a deeper conviction of sin necessary for sanctification. Morris points out that while the flesh seeks self-gratification, the Spirit focuses on glorifying God, creating an inevitable opposition between the two. He cites Paul's teachings to highlight that living according to the flesh leads to death, while being in the Spirit brings life. Ultimately, the victory lies with the Spirit of God, who empowers believers to overcome the flesh.
The Vessels of Mercy and the Vessels of Wrath Delineated
By Samuel Davies0MIC 7:18JHN 3:3ROM 9:212CO 5:52CO 5:17EPH 2:3HEB 11:161PE 1:4Samuel Davies preaches about the distinction between the vessels of mercy and the vessels of wrath, illustrating how God prepares some for glory and others for destruction based on their dispositions and behaviors. He emphasizes the importance of being prepared for heaven by cultivating heavenly dispositions like love for God, delight in holiness, and fellowship with the saints. Davies warns about the dreadful consequences of being unfit for heaven and the inevitable misery that awaits those who persist in sinful and ungodly behaviors. He urges the listeners to reflect on their current state, seek divine grace for transformation, and take immediate steps towards spiritual renewal to avoid the wrath of God and secure a place in the heavenly inheritance.
Sin
By J.C. Ryle0Understanding SinGrace and RedemptionISA 1:6JER 17:9MAT 5:21LUK 12:48ROM 5:12ROM 6:232CO 4:6EPH 2:3HEB 3:131JN 3:4J.C. Ryle emphasizes the critical importance of understanding sin as the foundation of Christian holiness. He argues that a clear view of sin is essential for grasping doctrines like justification and sanctification, as it reveals the true nature of human corruption inherited from Adam. Ryle warns against the deceitfulness of sin, which often leads individuals to underestimate its severity and their own guilt before God. He concludes that recognizing the depth of sin should lead to greater humility and a deeper appreciation for the grace of God found in Jesus Christ, who provides the remedy for our sinful condition.
Reading on Ephesians 3
By John Nelson Darby0Sovereign GraceUnity in ChristROM 15:8EPH 2:3EPH 2:12John Nelson Darby emphasizes the profound connection between Paul's gospel and the doctrine of the Church, illustrating how both Jew and Gentile are united in Christ through sovereign grace. He explains that while the Jews had the promises, both groups were equally distant from God due to sin, and it is through Christ's death and resurrection that all can be reconciled. Darby highlights that Paul's ministry uniquely reveals the mystery of the Church, which was hidden until the coming of the Holy Spirit, and underscores the importance of understanding our identity in Christ as members of His body. He stresses that the gospel is not about human righteousness but about God's grace, which is available to all, regardless of their past. Ultimately, Darby calls for believers to recognize their new position in Christ and the implications of being part of the Church.
Of the Nature, Aggravations, and Sad Effects of the Sin of Man.
By John Gill0The Nature of SinConsequences of DisobedienceGEN 3:16JHN 8:44ROM 5:12EPH 2:3COL 1:18JAS 2:101JN 3:4John Gill addresses the profound nature, aggravations, and tragic consequences of man's sin, emphasizing that it originated from doubt and disobedience to God. He highlights the severity of Adam's transgression, committed in the Garden of Eden, and the immediate repercussions, including the loss of original righteousness and the onset of guilt and shame. Gill explains that this sin not only affected Adam but also brought about a curse upon all humanity, leading to spiritual death and separation from God. The sermon underscores the gravity of sin as a fundamental breach of covenant with God, which has resulted in a pervasive corruption of human nature. Ultimately, Gill points to the necessity of Christ's redemptive work to restore what was lost through Adam's fall.
John 1:12-13. the Sons of God
By Favell Lee Mortimer0JHN 1:12ROM 8:151CO 2:14EPH 2:3REV 21:7Favell Lee Mortimer preaches about the privilege of becoming children of God through faith in Jesus Christ. Believers are adopted as sons and heirs of God, receiving the Spirit of adoption that allows them to cry out 'Abba, Father.' Those who overcome will inherit all things and be called sons of God. The reason some believed in Jesus was not due to their own goodness or nature but because they were born of God, not of blood, the will of the flesh, or the will of man.
Christ the Savior From the Tempest.
By John Gill0Faith in ChristDeliverance from DistressPSA 107:23ISA 32:2JER 10:12MAT 8:25MRK 4:39LUK 8:25JHN 3:8ROM 3:19EPH 2:3HEB 10:27John Gill preaches on the account of the disciples' desperate plea to Jesus during a violent storm at sea, emphasizing their sense of imminent danger and their faith in Christ's ability to save them. He draws parallels between the physical tempest faced by the disciples and the spiritual storms that believers encounter, highlighting that Christ is the ultimate Savior who calms both nature and the turmoil within our hearts. Gill encourages the congregation to recognize their own need for salvation and to call upon Jesus in their distress, affirming that He is both willing and able to deliver us from our perils.
The Contemporary Gospel of Me
By Michael L. Brown0JDG 21:25JER 17:9MAT 7:21ROM 6:23EPH 2:3Dr. Michael L. Brown delivers a powerful message highlighting the stark contrast between the biblical gospel that starts with God and the contemporary gospel that starts with self-gratification. He addresses the prevalent 'It's all about me' mindset in American society today, emphasizing the dangerous consequences of prioritizing personal desires over God's standards and rules. Through real-life examples, he exposes the flawed reasoning that denies God's existence to justify sinful behavior, ultimately leading to moral decay and societal collapse.
(I) the Gospel of God's Great Love - Part 2 (Satan Pioneers Sin and Iniquity)
By Robert Wurtz II0ISA 14:13MAT 25:41JHN 8:44EPH 2:3REV 12:4Robert Wurtz II preaches about the consequences of deviating from God's will, emphasizing the destructive path of rebellion led by Satan, who sought to exalt himself above God and created a broad road to destruction. This rebellion twisted Satan into a spirit of corruption, leading to his eternal ruin and separation from God's goodness and grace. Satan's 'I will' attitude transformed him into an enemy of God, forever disobedient and the father of all who follow in his lawless ways.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
Among whom also we all had our conversation in times past,.... What the apostle says of the Gentile Ephesians before conversion, he says of himself and other Jews; and this he does, partly to show that it was not from ill will, or with a design to upbraid the Gentiles, that he said what he did; and partly to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles; as well as to magnify the grace of God in the conversion of them both: the sense is, that the apostle and other Jews in the time of their unregeneracy, had their conversation according to the customs of the world, and to the prince of the air, and among unbelievers, as well as the Gentiles; and that they were equally sinners, and lived a like sinful course of life: in the lusts of our flesh; by "flesh" is meant, the corruption of nature; so called, because it is propagated by natural generation; and is opposed to the Spirit, or principle of grace; and has for its object fleshly things; and discovers itself mostly in the body, the flesh; and it makes persons carnal or fleshly: and this is called "our", because it belongs to human nature, and is inherent in it, and inseparable from it in this life: and the "lusts" of it, are the inward motions of it, in a contrariety to the law and will of God; and are various, and are sometimes called fleshly and worldly lusts, and the lust of the flesh, and the lust of the eyes, and the pride of life: and persons may be said to have their conversations in these, when these are the ground of their conversation, when they are solicitous about them, and make provision for the fulfilling of them, and constantly employ themselves in obedience to them, as follows: fulfilling the desires of the flesh, and of the mind: or the wills of them; what they incline to, will, and crave after: various are the degrees of sin, and its several motions; and universal is the corruption of human nature; not only the body, and the several members of it, are defiled with sin, and disposed to it, but all the powers and faculties of the soul; even the more noble and governing ones, the mind, understanding, and will, as well as the affections; and great is the power and influence which lust has over them: and were by nature children of wrath, even as others: by which is meant, not only that they were wrathful persons, living in malice, hateful, and hating one another; but that they were deserving of the wrath of God, which comes upon the children of disobedience, among whom they had their conversation; and which is revealed from heaven against such sins as they were guilty of, though they were not appointed to it: and they were such "by nature"; really, and not in opinion, and by and from their first birth: so a Jewish commentator (s) on these words, "thy first father hath sinned", Isa 43:27 has this note; "how canst thou say thou hast not sinned? and behold thy first father hath sinned, and he is the first man, for man , "is naturally in sin";'' or by nature a sinner, or sin is naturally impressed in him; and hence being by nature a sinner, he is by nature deserving of the wrath of God, as were the persons spoken of: even as others; as the rest of the world, Jews as well as Gentiles; and Gentiles are especially designed, in distinction from the Jews, the apostle is speaking of; and who are particularly called in the Jewish dialect "others"; See Gill on Luk 18:11. (s) Kimchi in loc.
Tyndale Open Study Notes
2:3 Unconverted people are naturally under the control of the passionate desires and inclinations of our sinful nature (see Rom 3:9-20, 23). Because of their sin, they are subject to God’s anger, because God hates sin (see Eph 5:6; Rom 1:18; 2:5, 8; 3:5, 19; 4:15; 5:9; 9:22; 12:19; 13:4-5; Col 3:6; 1 Thes 1:10; 2:16; 5:9).