Ephesians 2:1-10
And you did he quicken ( κα υμας ). The verb fordid he quicken does not occur till verse 5 and then with ημας (us) instead of υμας (you). There is a like ellipsis or anacoluthon in Col 1:21, 22, only there is no change from υμας to ημας.
When ye were dead ( οντας νεκρους ). Present active participle referring to their former state. Spiritually dead.
Trespasses and sins ( παραπτωμασιν κα αμαρτιαις ). Both words (locative case) though only one in verse 5.
According to the course of this world ( κατα τον αιωνα του κοσμου τουτου ). Curious combinations of αιων (a period of time), κοσμος (the world in that period). See 1Co 1:20 for "this age" and 1Co 3:9 for "this world."
The prince of the power of the air ( τον αρχοντα της εξουσιας του αερος ). Αηρ was used by the ancients for the lower and denser atmosphere and αιθηρ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" ( ο αρχων του κοσμου τουτου, Joh 16:11).
That now worketh ( του νυν ενεργουντος ). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" ( εν τοις υιοις της απεθιας ). In 5:6 also. A Hebrew idiom found in the papyri like "sons of light" (1Th 5:5).
We also all ( κα ημεις παντες ). We Jews.
Once lived ( ανεστραφημεν ποτε ). Second aorist passive indicative of αναστρεφω, old verb, to turn back and forth, to live (2Co 1:12). Cf. ποτε περιεπατησατε, of the Gentiles in verse 2.
The desires ( τα θεληματα ). Late and rare word except in LXX and N.T., from θελω, to will, to wish. Plural here "the wishes," "the wills" of the flesh like ταις επιθυμιαις της σαρκος just before. Gentiles had no monopoly of such sinful impulses.
Of the mind ( των διανοιων ). Plural again, "of the thoughts or purposes."
Were by nature children of wrath ( ημεθα τεκνα φυσε οργης ). This is the proper order of these words which have been the occasion of much controversy. There is no article with τεκνα. Paul is insisting that Jews as well as Gentiles ("even as the rest") are the objects of God's wrath ( οργης ) because of their lives of sin. See Ro 2:1-3:20 for the full discussion of this to Jews unpalatable truth. The use of φυσε (associative instrumental case of manner) is but the application of Paul's use of "all" ( παντες ) as shown also in Ro 3:20; 5:12. See φυσε of Gentiles in Ro 2:14. The implication of original sin is here, but not in the form that God's wrath rests upon little children before they have committed acts of sin. The salvation of children dying before the age of responsibility is clearly involved in Ro 5:13f.
But God ( ο δε θεος ). Change in the structure of the sentence here, resuming verse 1 after the break.
Being rich in mercy ( πλουσιος ων εν ελεε ). More than ελεημων (being merciful).
Wherewith ( ην ). Cognate accusative with ηγαπησεν (loved).
Even when we were dead ( κα οντας ημας νεκρους ). Repeats the beginning of verse 1, but he changes υμας (you Gentiles) to ημας (us Jews).
Quickened us together with Christ ( συνεζωοποιησεν τω Χριστω ). First aorist active indicative of the double compound verb συνζωοποιεω as in Col 2:13 which see. Associative instrumental case in Χριστω. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism.
By grace have ye been saved ( χαριτ εστε σεσωσμενο ). Instrumental case of χαριτ and perfect passive periphrastic indicative of σωζω. Parenthetical clause interjected in the sentence. All of grace because we were dead.
In Christ Jesus ( εν Χριστω Ιησου ). All the preceding turns on this phrase. See Col 3:1 for the word συνηγειρεν.
Made to sit with him ( συνεκαθισεν ). First aorist active indicative of συνκαθιζω, old causative verb, but in N.T. only here and Lu 22:55.
That he might shew ( ινα ενδειξητα ). Final clause with ινα and first aorist middle subjunctive of ενδεικνυμ. See 1:7 for "riches of grace" and 1:19 for "exceeding" ( υπερβαλλον ).
In kindness toward us ( εν χρηστοτητ εφ' ημας ). See Ro 2:7 for this word from χρηστος and that from χραομα, here God's benignity toward us.
For by grace ( τη γαρ χαριτ ). Explanatory reason. "By the grace" already mentioned in verse 5 and so with the article.
Through faith ( δια πιστεως ). This phrase he adds in repeating what he said in verse 5 to make it plainer. "Grace" is God's part, "faith" ours.
And that ( κα τουτο ). Neuter, not feminine ταυτη, and so refers not to πιστις (feminine) or to χαρις (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source ( εξ υμων, out of you) in men, but from God. Besides, it is God's gift ( δωρον ) and not the result of our work.
That no man should glory ( ινα μη τις καυχησητα ). Negative final clause ( ινα μη ) with first aorist middle subjunctive of καυχαομα. It is all of God's grace.
Workmanship ( ποιημα ). Old word from ποιεω with the ending -ματ meaning result. In N.T. only here and Re 1:20.
Created ( κτισθεντες ). First aorist passive participle of κτιζω, not the original creation as in Col 1:16; Eph 3:9, but the moral and spiritual renewal in Christ, the new birth, as in Eph 2:15; 4:24.
For good works ( επ εργοις αγαθοις ). Probably the true dative of purpose here with επ (Robertson, Grammar, p. 605). Purpose of the new creation in Christ.
Which ( οις ). Attraction of the relative α (accusative after προητοιμασεν ) to case of the antecedent εργοις.
Afore prepared ( προητοιμασεν ). First aorist active indicative of προητοιμαζω, old verb to make ready beforehand. In N.T. only here and Ro 9:23. Good works by us were included in the eternal foreordination by God.
That we should walk in them ( ινα εν αυτοις περιπατησωμεν ). Expexegetic final clause explanatory of the election to good works.
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