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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
17 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Undoubtedly the will passes for nature—for it is from their will, not their nature, that people are judged. Similarly all the martyrs and the justified are upright not because they were born faithful but because they were reborn so.
But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator-when he persecuted the church and the Christ of the Creator. Therefore he says: "We also were the children of wrath," but "by nature." Let the heretic, however, not contend that, because the Creator called the Jews children, therefore the Creator is the lord of wrath.
Similarly, too, (when writing) to the Ephesians, while recalling past (deeds), he warns (them) concerning the future: "In which we too had our conversation, doing the concupiscences and pleasures of the flesh." Branding, in fine, such as had denied themselves-Christians, to wit-on the score of having "delivered themselves up to the working of every impunity," "But ye," he says, "not so have learnt Christ.
For when (the apostle) says," We were by nature the children of wrath," inasmuch as the Jews were not the Creator's children by nature, but by the election of their fathers, he (must have) referred their being children of wrath to nature, and not to the Creator, adding this at lasts" even as others," who, of course, were not children of God.
But the apostle, too, had lived in Judaism; and when he parenthetically observed of the sins (of that period of his life), "in which also we all had our conversation in times past," he must not be understood to indicate that the Creator was the lord of sinful men, and the prince of this air; but as meaning that in his Judaism he had been one of the children of disobedience, having the devil as his instigator-when he persecuted the church and the Christ of the Creator.
" In perfect agreement with reason was that indignation which resulted from his desire to maintain discipline and order. When, however, he says, "We were formerly the children of wrath," he censures an irrational irascibility, such as proceeds not from that nature which is the production of God, but from that which the devil brought in, who is himself styled the lord or "master" of his own class, "Ye cannot serve two masters," and has the actual designation of "father: ""Ye are of your father the devil.
As a Jew Paul had been one of the “children of unbelief” in whom “the devil was at work,” especially when he persecuted the church and the Christ of the Creator. On this account he says, “We were by nature children of wrath.” But he says “by nature” so that a heretic could not argue that it was the Lord who created evil. We create the grounds for the Creator’s wrath ourselves.
" And if so, the apostle too was in error when he said in his epistle, "Ye were at one time darkness, (but now are ye light in the Lord: )" and, "We also were by nature children of wrath; " and, "Such were some of you, but ye are washed.
He is speaking of a great deception when he brings to mind the “passions of the flesh.” For the pleasure of the flesh means being delighted by the visible, so that it gives the name of gods to the elements that God appointed as his means of ordering the world. But this name [God] belongs rightly to the one and only God, from whom everything derives.… If anyone imagines that the “passions of the flesh” mean anything else, let him reflect on how the apostle led a pure life. He lived without blemish according to the righteousness of the law. But because he had persecuted the church he includes himself in the “we”—“we lived in the passions of our flesh.” For every sin, according to Paul, has something to do with the deception associated with living according to the flesh, which is the mother of all corruption.
When [Scripture] speaks of “sons of men” or “sons of rams,” it indicates an essential relation between the one begotten and the source of his begetting. But when it speaks of “sons of power” [as at 1 Sam 14:52] or “children of wrath,” it asserts a connection made by choice.
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.
"In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest." That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter, "Doing," he says, "the desires of the flesh and of the mind." That is, the pleasurable passions. We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i. e., no one was free, but we all did things worthy of wrath.
So that he would not appear to have exempted himself through pride when he said “your sins in which you walked,” he now adds “in which we also lived.” However, the one who says he has lived confesses past, not present, transgressions.
There is a difference between sin of the flesh and sin of the mind. The sin of the flesh is indecency and profligacy and whatever might act as instrument to its lusts. The transgression of the mind pertains to doctrine contrary to truth and to the baseness of heretics.
What then is meant by this wickedness of the natural man and of those who … “by nature” are children of wrath? Could this possibly be the nature created in Adam? That created nature was debased in him. It has run and is running its course now through everyone by nature, so that nothing frees us from condemnation except the grace of God through Jesus Christ our Lord.
We speak of “nature” in two ways. When we are speaking strictly of nature itself, we mean the nature in which humanity was originally created—after God’s own image and without fault. The other way we speak of nature refers to that fallen sin nature, in which we are self-deceived and subject to the flesh as the penalty for our condemnation. The apostle adopts this way of speaking when he says “for we were by nature children of wrath, like the rest.”
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Summary
Ephesians 2:3 vividly describes the universal pre-conversion state of humanity, including both Paul and his readers, as lives formerly dominated by inherent sinful desires of both body and mind. This past existence was characterized by a natural predisposition to sin, leading to a state of being "children of wrath," inherently deserving of divine judgment, just like all others apart from God's intervention. This stark portrayal serves to magnify the surpassing grace of God revealed in the subsequent verses.
Context
Literary Context
This verse is a direct continuation and intensification of Paul's description of humanity's fallen state, building upon the foundation laid in Ephesians 2:1-2. While verses 1-2 highlight spiritual death and external influences (following "the course of this world" and "the prince of the power of the air"), verse 3 pivots to the internal drivers of sin: the "lusts of our flesh" and the "desires of the flesh and of the mind." It underscores the comprehensive nature of human depravity, encompassing both external conformity to the world and internal corruption. This grim picture of humanity's natural condition sets the stage for the glorious contrast of God's rich mercy and great love, which Paul introduces immediately in the following verse, emphasizing that salvation is entirely a work of divine grace.
Historical & Cultural Context
Paul's letter to the Ephesians was written to believers in a prominent Roman provincial capital known for its diverse religious practices, including the worship of Artemis (Diana) and various pagan cults. The moral climate of Ephesus, like many Greco-Roman cities, was characterized by widespread idolatry, sexual immorality, and a focus on self-gratification. When Paul speaks of "the lusts of our flesh, fulfilling the desires of the flesh and of the mind," he is describing a reality deeply ingrained in the pagan worldview, where personal desires often dictated behavior without reference to a transcendent moral law. Furthermore, the phrase "by nature the children of wrath" would have resonated with both Jewish and Gentile converts. For Jews, it would challenge any assumption of inherent righteousness based on lineage, aligning with the broader biblical teaching on universal sinfulness. For Gentiles, it would confront their pre-Christian moral and spiritual condition, demonstrating that their former way of life was not merely different but inherently alienated from God and subject to His righteous judgment.
Key Themes
Ephesians 2:3 powerfully contributes to several key themes within the letter and broader Pauline theology. Firstly, it emphasizes Universal Sinfulness, asserting that "we all" (including Paul and his Jewish readers, alongside Gentile converts) were once enslaved to sin. This reinforces the idea that all humanity, regardless of background, stands condemned apart from Christ, a truth echoed throughout Paul's writings, such as in Romans 3:23. Secondly, the verse highlights the Dominion of Sinful Desires, specifying that sin originates not only in external actions but also in internal "lusts" and "desires" of both "flesh" (our fallen human nature) and "mind" (our corrupted intellect). This comprehensive description underscores that human depravity affects every aspect of our being, making us slaves to our own fallen inclinations, as further explored in Romans 7. Lastly, the phrase "by nature the children of wrath" introduces the theme of Inherent Condemnation, signifying that humanity's fallen state is not merely a result of individual choices but an inherited condition, a spiritual predisposition that renders us inherently deserving of God's righteous judgment. This foundational truth is crucial for appreciating the magnitude of God's redemptive work in Ephesians 2:4-10.
Exposition and Analysis
Key Word Analysis
This term denotes "a longing (especially for what is forbidden)." While it can refer to neutral or even good desires, in the context of the "flesh" (sarx), it invariably carries the negative connotation of sinful, often illicit, cravings or strong appetites that lead to disobedience against God. It signifies a powerful internal drive towards self-gratification that is contrary to divine will.
This word primarily means "flesh" in a physical sense, but in Pauline theology, as used here, it refers to "human nature (with its frailties (physically or morally) and passions)." It is not merely the physical body but the entire fallen human being, unredeemed and alienated from God, characterized by its inherent weakness, sinful inclinations, and opposition to the Spirit of God.
This term signifies "native disposition, constitution or usage." In this verse, it emphasizes that being "children of wrath" is not an acquired habit or a consequence of individual actions alone, but an inherent, inherited condition of fallen humanity. It points to a fundamental spiritual state or predisposition that is present from birth, a result of humanity's original sin.
Verse Breakdown
"Among whom also we all had our conversation in times past"
This clause establishes the universality of the described condition, including Paul himself ("we all") and his readers, whether Jewish or Gentile. The KJV term "conversation" (Greek: anastréphō) here means "conduct," "manner of life," or "behavior." Thus, it describes a past way of living, a former lifestyle that characterized all humanity before conversion.
"in the lusts of our flesh, fulfilling the desires of the flesh and of the mind"
This phrase details the nature of that former life. It was a life lived "in" (Greek: en, denoting fixed position or state) sinful desires. The "lusts of our flesh" refers to the strong, often illicit, cravings of our fallen human nature. The parallel phrase, "fulfilling the desires of the flesh and of the mind," underscores the comprehensive nature of this sinful dominion. It indicates that our actions were driven by both physical passions ("flesh") and corrupted intellectual inclinations ("mind"), demonstrating that sin pervades every aspect of the unredeemed human being, dictating choices and actions.
"and were by nature the children of wrath, even as others"
This climactic statement reveals the inherent spiritual status of humanity in its fallen state. To be "by nature" (Greek: phýsis) means this condition is not merely a result of acquired habits but an innate disposition. "Children of wrath" signifies that humanity is inherently deserving of God's righteous judgment (Greek: orgḗ, referring to divine indignation and punishment). The concluding phrase, "even as others," reiterates the universal scope of this condemnation, emphasizing that this state applies to all people apart from God's grace, with no exceptions.
Literary Devices
Paul employs several powerful literary devices in Ephesians 2:3. Parallelism is evident in the phrases "lusts of our flesh" and "desires of the flesh and of the mind," which serve to amplify and reinforce the comprehensive nature of human depravity, indicating that sin permeates both our physical and intellectual being. The use of Figurative Language is prominent in the phrase "children of wrath." This is a Hebraism, a common Semitic idiom, where "children of X" means "those characterized by X" or "those destined for X." Here, it vividly portrays humanity's inherent spiritual identity and ultimate destiny apart from God's intervention – they are characterized by wrath and are objects of divine judgment. This stark imagery also sets up a profound Contrast with the "children of God" that believers become through Christ, a contrast that is implicitly present here and explicitly developed in the subsequent verses of Ephesians 2. The inclusion of "we all" demonstrates Inclusivity, drawing the apostle himself and his Jewish readers into the same category as the Gentile converts, thereby emphasizing the universal reach of sin and the equal need for grace.
Theological and Thematic Connections
Ephesians 2:3 is a foundational text for understanding the biblical doctrine of humanity's fallen state, often termed "total depravity" – not that every person is as wicked as they could possibly be, but that sin has corrupted every aspect of human nature (mind, will, emotions, body), rendering humanity incapable of saving itself or pleasing God apart from divine intervention. This verse underscores that our sinful condition is not merely a matter of bad choices but an inherent disposition, a "nature" that makes us "children of wrath." This grim diagnosis is essential for appreciating the magnitude and glory of God's grace, as it highlights the depth from which humanity needed to be rescued. Without understanding the severity of our natural state, the wonder of salvation through Christ cannot be fully grasped.
Reflection and Application
Understanding the profound truth of Ephesians 2:3 should evoke a deep sense of humility and overwhelming gratitude in the heart of every believer. It serves as a stark reminder that our salvation is not a reward for our goodness or a result of our efforts, but a pure, unadulterated gift of God's grace. Reflecting on our former state as "children of wrath" should lead us to greater appreciation for the immense love and mercy that rescued us from such a dire condition. This awareness also fosters profound empathy for those who are still living under the dominion of sin, enabling us to approach them with compassion, recognizing that we too were once in the same spiritual bondage. Furthermore, this verse calls believers to a conscious and continuous battle against the lingering "desires of the flesh and of the mind," knowing that while our identity has changed, the old nature still exerts influence. It compels us to live in a manner worthy of our new identity in Christ, empowered by the Holy Spirit, continually yielding to His transforming work rather than reverting to the patterns of our former life.
Questions for Reflection
FAQ
What does "conversation" mean in this KJV verse?
In modern English, "conversation" primarily refers to spoken dialogue. However, in the King James Version, particularly in this context, "conversation" (Greek: anastréphō) refers to one's conduct, manner of life, or overall behavior. So, "we all had our conversation in times past" means "we all conducted ourselves" or "lived our lives" in a particular way in the past. This archaic usage highlights the need for careful textual study when reading older translations.
What is the significance of "flesh" and "mind" in relation to "desires"?
The terms "flesh" (Greek: sárx) and "mind" (Greek: diánoia) in this verse signify the comprehensive nature of human depravity. "Flesh" here does not merely mean the physical body, but rather the entire fallen human nature, unredeemed and prone to sin, with its base desires and passions. "Mind" refers to the intellect, thoughts, and intentions. By mentioning both, Paul emphasizes that sin's corruption extends to every facet of the human being – our physical appetites, our emotional inclinations, and even our rational thought processes. Our entire being, apart from God's grace, was enslaved to sinful desires, manifesting in both physical actions and mental schemes, as described in Romans 8:7.
What does it mean to be "by nature the children of wrath"?
To be "by nature" (Greek: phýsis) means that this condition is not merely something we become through our actions, but an inherent, inherited state or disposition of fallen humanity. It points to a fundamental spiritual condition present from birth, a consequence of original sin. "Children of wrath" (Greek: téknon orgḗ) is a Hebraism meaning "those characterized by wrath" or "those destined for wrath." It signifies that, apart from God's intervention, all humanity is inherently deserving of God's righteous judgment and condemnation due to their innate sinful nature. This profound statement underscores the universal spiritual predicament of humanity, highlighting the absolute necessity of divine grace for salvation, as further explained in Romans 5:12.
Christ-Centered Fulfillment
Ephesians 2:3 starkly portrays humanity's pre-Christ condition as enslaved to sinful desires and inherently deserving of God's wrath. This grim reality finds its profound Christ-centered fulfillment in the person and work of Jesus. He is the Lamb of God who takes away the sin of the world, offering Himself as the ultimate propitiation for our "wrath-deserving" state (John 1:29; Romans 3:25). Where we were "by nature the children of wrath," Christ, by His atoning sacrifice, bore the full weight of God's righteous indignation, thereby making us "children of God" by adoption through faith in Him (Galatians 4:4-5). Furthermore, the "lusts of our flesh" and "desires of the flesh and of the mind" that once dominated us are now conquered by the indwelling Holy Spirit, who empowers believers to walk in newness of life, crucifying the flesh with its passions and desires (Romans 8:9-11; Galatians 5:24). Our former "conversation" (way of life) in sin is exchanged for a new identity in Christ, where we are made new creations, redeemed from our futile ways inherited from our forefathers, and called to live according to God's will (2 Corinthians 5:17; 1 Peter 1:18-19). Thus, Christ is the complete answer to humanity's predicament described in this verse, transforming those who were dead in sin and objects of wrath into living, beloved children of God.