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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 2:1–3.
The miserable condition of the Ephesians by nature is here in part described. Observed, 1. Unregenerate souls are dead in trespasses and sins. All those who are in their sins, are dead in sins; yea, in trespasses and sins, which may signify all sorts of sins, habitual and actual, sins of heart and of life. Sin is the death of the soul. Wherever that prevails there is a privation of all spiritual life. Sinners are dead in state, being destitute of the principles, and powers of spiritual life; and cut off from God, the fountain of life: and they are dead in law, as a condemned malefactor is said to be a dead man. 2. A state of sin is a state of conformity to this world, Eph 2:2. In the first verse he speaks of their internal state, in this of their outward conversation: Wherein, in which trespasses and sins, in time past you walked, you lived and behaved yourselves in such a manner as the men of the world are used to do. 3. We are by nature bond-slaves to sin and Satan. Those who walk in trespasses and sins, and according to the course of this world, walk according to the prince of the power of the air. The devil, or the prince of devils, is thus described. See Mat 12:24, Mat 12:26. The legions of apostate angels are as one power united under one chief; and therefore what is called the powers of darkness elsewhere is here spoken of in the singular number. The air is represented as the seat of his kingdom: and it was the opinion of both Jews and heathens that the air is full of spirits, and that there they exercise and exert themselves. The devil seems to have some power (by God's permission) in the lower region of the air; there he is at hand to tempt men, and to do as much mischief to the world as he can: but it is the comfort and joy of God's people that he who is head over all things to the church has conquered the devil and has him in his chain. But wicked men are slaves to Satan, for they walk according to him; they conform their lives and actions to the will and pleasure of this great usurper. The course and tenour of their lives are according to his suggestions, and in compliance with his temptations; they are subject to him, and are led captive by him at his will, whereupon he is called the god of this world, and the spirit that now worketh in the children of disobedience. The children of disobedience are such as choose to disobey God, and to serve the devil; in these he works very powerfully and effectually. As the good Spirit works that which is good in obedient souls, so this evil spirit works that which is evil in wicked men; and he now works, not only heretofore, but even since the world has been blessed with the light of the glorious gospel. The apostle adds, Among whom also we all had our conversation in times past, which words refer to the Jews, whom he signifies here to have been in the like sad and miserable condition by nature, and to have been as vile and wicked as the unregenerate Gentiles themselves, and whose natural state he further describes in the next words. 4. We are by nature drudges to the flesh, and to our corrupt affections, Eph 2:3. By fulfilling the desires of the flesh and of the mind, men contract that filthiness of flesh and spirit from which the apostle exhorts Christians to cleanse themselves, Co2 7:1. The fulfilling of the desires of the flesh and of the mind includes all the sin and wickedness that are acted in and by both the inferior and the higher or nobler powers of the soul. We lived in the actual commission of all those sins to which corrupt nature inclined us. The carnal mind makes a man a perfect slave to his vicious appetite. - The fulfilling of the wills of the flesh, so the words may be rendered, denoting the efficacy of these lusts, and what power they have over those who yield themselves up unto them. 5. We are by nature the children of wrath, even as others. The Jews were so, as well as the Gentiles; and one man is as much so as another by nature, not only by custom and imitation, but from the time when we began to exist, and by reason of our natural inclinations and appetites. All men, being naturally children of disobedience, are also by nature children of wrath: God is angry with the wicked every day. Our state and course are such as deserve wrath, and would end in eternal wrath, if divine grace did not interpose. What reason have sinners then to be looking out for that grace that will make them, of children of wrath, children of God and heirs of glory! Thus far the apostle has described the misery of a natural state in these verses, which we shall find him pursuing again in some following ones.
Historical interpretation
Two Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
I suppose, forsooth, we find Him, when he speaks of such as "were dead in trespasses and sins, wherein they had walked according to the course of this world, according to the prince of the power of the air, who worketh in the children of disobedience." But Marcion must not here interpret the world as meaning the God of the world.
Death is understood in two ways. The first is the familiar definition—when the soul is separated from the body at the end of life. The second is that, while abiding in that same body, the soul pursues the desires of the flesh and lives in sin.
There is, we know, a corporal, and there is also a spiritual, dying. Of the first it is no crime to partake, nor is there any peril in it, inasmuch as there is no blame attached to it, for it is a matter of nature, not of deliberate choice. It had its origin in the transgression of the first-created man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination; whereas this spiritual dying, being a matter of deliberate choice, has criminality, and has no termination.
You observe the gentleness of Paul, and how on all occasions he encourages the hearer, not bearing too hard upon him. For whereas he had said, Ye have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead,) that he may not excessively distress them, (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger,) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one. And who then is this? The Devil.
[The Greeks] speak of trespass as the first step toward sin. It is when a secret thought steals in, and, though we offer a measure of collusion, it does not yet drive us on to ruin.… But sin is something else. It is when the collusion is actually completed and reaches its goal.
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Summary
Ephesians 2:1 succinctly declares the dire spiritual condition of humanity apart from divine intervention, portraying individuals as utterly "dead in trespasses and sins." This powerful statement serves as a foundational premise for the subsequent verses, which unveil God's magnificent act of grace in bringing spiritual life to those who were formerly alienated and incapable of responding to Him, thereby setting the stage for Paul's profound exposition on salvation by grace through faith.
Context
Literary Context
Ephesians 2:1 marks a pivotal transition in Paul's letter. Having concluded the first chapter with a doxology praising God for His spiritual blessings in Christ and a prayer for the Ephesian believers to grasp the immense power of God at work in them, Paul now shifts to a vivid description of humanity's former spiritual state and the radical transformation wrought by God's grace. This verse initiates a crucial theological argument (Ephesians 2:1-10) that contrasts the helplessness of humanity in sin with the sovereign, life-giving power of God. The bracketed phrase "[hath he quickened]" in the KJV anticipates and points forward to the explicit declaration in Ephesians 2:5, where Paul states that God "made us alive together with Christ."
Historical & Cultural Context
Paul is writing to a diverse church in Ephesus, a prominent city in Asia Minor known for its temple to Artemis and a melting pot of Greco-Roman philosophical and religious ideas. The Ephesian church comprised both Jewish and Gentile believers, and Paul's message of unity in Christ, overcoming former divisions, is a significant theme later in the letter (e.g., Ephesians 2:11-22). The concept of "spiritual death" would have resonated with various philosophical schools that grappled with the human condition, but Paul's understanding is distinctively biblical, rooted in the Old Testament's portrayal of sin as rebellion against God and a state of separation from His life-giving presence (Isaiah 59:2).
Key Themes
This verse introduces and reinforces several key themes central to the book of Ephesians and Pauline theology. Firstly, it establishes the theme of humanity's fallen state, emphasizing the pervasive and debilitating nature of sin, which renders individuals spiritually "dead" and unable to initiate reconciliation with God. Secondly, it implicitly introduces the theme of God's sovereign initiative in salvation, as the "quickening" (making alive) is entirely God's action, not a human effort. This sets the stage for the profound declaration of salvation by grace through faith in Ephesians 2:8-9. Finally, it contributes to the overarching theme of transformation and new creation that permeates the New Testament, highlighting the radical change from spiritual death to vibrant spiritual life that occurs when one is united with Christ (2 Corinthians 5:17).
Exposition and Analysis
Key Word Analysis
From an apparently primary root meaning "a corpse," this word signifies being literally or figuratively dead. In Ephesians 2:1, it is used figuratively to describe a state of spiritual lifelessness, an utter inability to respond to God, and a complete separation from His divine life. It implies a condition of moral and spiritual insensitivity, akin to a corpse's unresponsiveness to external stimuli.
Derived from a verb meaning "to fall beside" or "to slip," this term denotes a "side-slip" or deviation from the right path. It refers to a false step, a transgression, or an offense against a known law or standard. It emphasizes the active, deliberate nature of sin as a violation of God's revealed will.
This word, from a verb meaning "to miss the mark," refers to a failure to meet a standard or goal. It encompasses both conscious acts of wrongdoing and the inherent human condition of imperfection and rebellion against God's perfect character. While "trespasses" highlights specific acts of transgression, "sins" points to the pervasive nature of human failing and the state of being under the dominion of sin.
Verse Breakdown
"And you [hath he quickened],"
This opening phrase immediately establishes the recipients of God's action—"you," referring to the Ephesian believers, both Jewish and Gentile. The bracketed portion, "hath he quickened," is a supplied verb by the King James translators, anticipating the main verb found explicitly in Ephesians 2:5. It points to the divine agent of this transformation (God) and the nature of His action: bringing life to the lifeless. This anticipatory statement underscores that the subsequent description of spiritual death is not the final word, but rather the backdrop against which God's glorious intervention is revealed.
"who were dead"
This clause describes the prior spiritual condition of the recipients. The Greek word nekrós (dead) is a powerful metaphor, signifying not merely sickness or weakness, but absolute spiritual lifelessness. It implies a complete inability to initiate a relationship with God, to understand spiritual truths, or to respond positively to His call. This "death" is a state of alienation and separation from the source of all life, God Himself.
"in trespasses and sins;"
This phrase specifies the cause and realm of this spiritual death. "Trespasses" (paráptōma) refers to specific acts of transgression, a stepping over the line of God's commands. "Sins" (hamartía) is a broader term, encompassing both individual acts of missing God's mark and the inherent sinful nature that pervades humanity. Together, these terms comprehensively describe the human condition as one enslaved by rebellion against God, both in active disobedience and in a fundamental failure to live up to His holy standard. This condition is the very environment, the "in," which defines their state of spiritual death.
Literary Devices
Paul employs several potent literary devices in this concise verse to convey its profound theological truth. The most prominent is Metaphor, where the term "dead" is used to describe a spiritual condition rather than a physical one. This vivid metaphor powerfully communicates the utter helplessness, unresponsiveness, and separation from God that characterizes humanity apart from Christ. It is a state of absolute inability to initiate spiritual life or respond to divine prompting. Furthermore, there is an implied Juxtaposition or Antithesis between the state of "death" described in this verse and the "quickening" (making alive) that God performs, which is explicitly stated later in Ephesians 2:5. This contrast highlights the radical nature of God's saving work. Finally, the phrase "trespasses and sins" exemplifies Synonymy or Parallelism, where two closely related terms are used together to emphasize the comprehensive and pervasive nature of human rebellion and moral failing. While "trespasses" points to specific acts of transgression, "sins" encompasses the broader state of missing God's mark, collectively painting a complete picture of humanity's fallen condition.
Theological and Thematic Connections
Ephesians 2:1 lays bare the biblical doctrine of humanity's total spiritual inability and depravity apart from God's grace. It asserts that our natural state is one of complete separation from God, characterized by an inability to respond to Him or to do anything to earn His favor. This spiritual death is not merely a sickness or weakness but a profound alienation, a state where the human spirit is unresponsive to the divine. This understanding underscores the absolute necessity of God's sovereign initiative in salvation, emphasizing that spiritual life is not something we achieve or earn, but a gift freely given by God's immense power and love. It highlights that salvation is entirely a work of God, demonstrating His mercy and grace toward those who were utterly helpless.
Reflection and Application
Understanding the profound truth of Ephesians 2:1—that we were once "dead in trespasses and sins"—is not meant to condemn but to cultivate deep humility and boundless gratitude. This verse shatters any illusion of self-sufficiency or inherent goodness, compelling us to acknowledge our utter dependence on God's grace for spiritual life. It reminds us that our salvation is not a reward for our efforts but a miraculous resurrection from spiritual death, entirely initiated and accomplished by God. This realization should foster a profound appreciation for the immeasurable love and power of God, who reached down to us in our most helpless state. Furthermore, being "made alive" in Christ means we are no longer enslaved to our former sinful patterns. This new life empowers us to live for God's purposes, to walk in obedience, and to manifest the fruit of the Spirit, reflecting the very life of Christ within us. It calls us to live purposefully, recognizing that our transformation from death to life is the greatest miracle we could ever experience, a testament to God's glorious grace.
Questions for Reflection
FAQ
What does "dead in trespasses and sins" truly mean?
"Dead in trespasses and sins" refers to a state of spiritual lifelessness, not physical death. It means that apart from God's intervention, humanity is utterly incapable of responding to God, understanding spiritual truths, or initiating a relationship with Him. This "death" is a profound alienation and separation from God, who is the source of all life. It implies an inherent inability to choose or pursue righteousness, being enslaved to sin's dominion.
Why is the phrase "[hath he quickened]" in brackets in the KJV text of Ephesians 2:1?
The brackets around "[hath he quickened]" in the King James Version indicate that these words were supplied by the translators to clarify the meaning and complete the sentence structure in English. The Greek text of Ephesians 2:1 begins with "And you, being dead in trespasses and sins..." and the main verb "he made alive" (quickened) appears explicitly later in Ephesians 2:5. The KJV translators inserted the phrase in verse 1 to anticipate the action described later and make the initial statement grammatically complete and immediately comprehensible to the English reader, without altering the original meaning.
Christ-Centered Fulfillment
Ephesians 2:1, though describing humanity's dire spiritual state, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. The "death in trespasses and sins" that characterizes fallen humanity is precisely what Christ came to address. He, the perfect Son of God, became sin for us (2 Corinthians 5:21), bearing the full penalty of our spiritual death on the cross. His crucifixion was the ultimate act of God's love, where He entered into our state of separation and death. However, the story does not end there; Christ's glorious resurrection from the dead is the very power by which God "quickens" or makes us alive. Just as He was raised from the dead, so too are believers, through faith, raised to newness of life with Him (Romans 6:4). Jesus is not merely a path to life; He is "the way, the truth, and the life" (John 14:6), the very source of spiritual vitality. Through His atoning sacrifice and resurrection, He breaks the power of sin and death, transforming those who were spiritually dead into new creations, alive to God in Him (2 Corinthians 5:17). Thus, our deliverance from spiritual death is entirely dependent on and fulfilled in Christ's conquering work.