Ephesians 2:3

KJV

Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

KJV (with Strong's)

Among {G1722} whom {G3739} also {G2532} we {G2249} all {G3956} had our conversation {G390} in times past {G4218} in {G1722} the lusts {G1939} of our {G2257} flesh {G4561}, fulfilling {G4160} the desires {G2307} of the flesh {G4561} and {G2532} of the mind {G1271}; and {G2532} were {G2258} by nature {G5449} the children {G5043} of wrath {G3709}, even {G2532} as {G5613} others {G3062}.

Complete Jewish Bible

Indeed, we all once lived this way — we followed the passions of our old nature and obeyed the wishes of our old nature and our own thoughts. In our natural condition we were headed for God’s wrath, just like everyone else.

Berean Standard Bible

All 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.

American Standard Version

among whom we also all once lived 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:—

Commentary

### 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](/ephesians/2-1-2 "Ephesians 2:1-2 - Dead in Trespasses and Sins"). 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](/ephesians/2-4 "Ephesians 2:4 - God's Rich Mercy"), 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](/romans/3-23 "Romans 3:23 - All Have Sinned"). 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](/romans/7 "Romans 7 - The Struggle with Sin"). 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](/ephesians/2-4-10 "Ephesians 2:4-10 - Saved by Grace Through Faith").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Lusts (Greek, _epithymía'_):** From G1939, 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.
* **Flesh (Greek, _sárx'_):** From G4561, 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.
* **Nature (Greek, _phýsis'_):** From G5449, 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](/ephesians/2-3 "Ephesians 2:3 - Our Former State of Sin"). **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](/ephesians/2 "Ephesians 2 - From Death to Life"). 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.

* [Romans 3:10-18](/romans/3-10-18 "Romans 3:10-18 - No One Is Righteous"): This passage from Romans provides an extensive Old Testament catena demonstrating the universal sinfulness of humanity, affirming that "there is none righteous, no, not one."
* [Romans 5:8](/romans/5-8 "Romans 5:8 - God's Love While We Were Sinners"): While Ephesians 2:3 describes our state of wrath, Romans 5:8 beautifully contrasts it with God's love, demonstrating that "while we were still sinners, Christ died for us."
* [John 3:3](/john/3-3 "John 3:3 - You Must Be Born Again"): Jesus' teaching to Nicodemus about the necessity of being "born again" directly addresses the inherent fallen nature described in Ephesians 2:3, emphasizing that a spiritual rebirth is required to enter the kingdom of God because our natural birth leads to a state of wrath.

### 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
* **How does understanding your former state as "by nature a child of wrath" deepen your appreciation for God's grace and mercy?**
* **In what ways do you still experience the lingering "desires of the flesh and of the mind," and how does your new identity in Christ empower you to resist them?**
* **How can remembering your own pre-conversion condition foster greater compassion and empathy for those who are still living in spiritual darkness?**

### FAQ
**What does "conversation" mean in this KJV verse?**

Answer: 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"?**

Answer: 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](/romans/8-7 "Romans 8:7 - The Mind Set on the Flesh").

**What does it mean to be "by nature the children of wrath"?**

Answer: 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](/romans/5-12 "Romans 5:12 - Sin Entered the World Through One Man").

### 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"); [Romans 3:25](/romans/3-25 "Romans 3:25 - Christ Our Propitiation")). 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](/galatians/4-4-5 "Galatians 4:4-5 - Adoption as Sons")). 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](/romans/8-9-11 "Romans 8:9-11 - Life in the Spirit"); [Galatians 5:24](/galatians/5-24 "Galatians 5:24 - Crucifying the Flesh")). 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](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ"); [1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Christ's Blood")). 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Titus 3:3

For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.

Galatians 5:16

[This] I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.

Galatians 5:24

And they that are Christ's have crucified the flesh with the affections and lusts.

Ephesians 4:22

That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

1 Peter 1:14

As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

Romans 13:14

But put ye on the Lord Jesus Christ, and make not provision for the flesh, to [fulfil] the lusts [thereof].

Psalms 51:5

Behold, I was shapen in iniquity; and in sin did my mother conceive me.