2:3 {6} Among whom also we all had our conversation in times past in the lusts of our {d} flesh, fulfilling the desires of the flesh and of the mind; and {7} were by nature the {e} children of wrath, even as {f} others.
(6) After he has separately condemned the Gentiles, he confesses that the Jews (among whom he numbers himself) are not the least bit better.
(d) By the name of flesh in the first place, he means the whole man, which he divides into two parts: into the flesh, which is the part that the philosophers consider to be without reason, and into the thought, which they call reasonable. And so he leaves nothing in man half dead, but concludes that the whole man is by nature the son of wrath.
(7) The conclusion: all men are born subject to the wrath and curse of God.
(e) Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.
(f) Profane people who did not know God.
2:3 Among whom also we all had our conversation. In Eph 2:1,2, the second person is used, meaning the Ephesians; here the person is changed to the first. Meyer thinks that ye refers to Gentile Christians; we to Paul and his Jewish brethren. The Gentile Christians had been dead in trespasses and sins; nor had the Jewish Christians differed in this respect.
Fulfilling the desires of the flesh and of the mind. Not only fleshly desires, but the impulses of a sinful mind, such as malice, envy, pride, etc.
And were by nature the children of wrath, even as others. This declares that we, now Jewish Christians, were once, when in a state of nature, under condemnation, just as the others, the rest of the world, or the Gentiles. Some have held that this passage teaches innate, hereditary depravity. I am sure that this was not in the apostle's mind. (1) Two classes are spoken of, you and we, Gentiles and Jews. (2) Both were equally sinful, the first dead in trespasses and in sins (Eph 2:1), and the second by nature the children of wrath, even as the others. (3) The passage then simply affirms that Jews and Gentiles alike, before conversion, were dead in trespasses and sins, and under the divine condemnation. However, by nature is supposed to teach that the depravity is innate, and that all are born under the wrath of God. Such an interpretation would put the passage in conflict with Paul's teaching elsewhere, and with that of Christ. For instance, Mt 18:3 19:14 are inconsistent with the view that little children are born under the wrath of God. Indeed, it is taught in this passage that both classes have been brought into this state of condemnation by walking in sin, not by their birth. But does not by nature imply that they are born children of wrath ? The word phusis, rendered by nature, is found in Ro 2:14 1Co 11:14 Ga 2:15 4:08 In only one of these passages can it refer to natural birth at all, and there it refers to race (Ga 2:15). In not one passage does it describe what is innate. It does describe custom, practice, and unconverted state. No one would say that the Gentiles, who do by nature the things of the law (Ro 2:14), do so because it is innate. It means that they do so without the revelation. In a similar sense it is used here, and means that we, as well as others, before we were converted by the gospel, were dwelling in sin like others, and were like them, the children of wrath. The state of nature is the unconverted state.
2:3 Among whom we - Jews. Also, formerly had our conversation: doing the will of the flesh - In gross, brutal sins. And of the mind - By spiritual, diabolical wickedness. In the former clause, flesh denotes the whole evil nature; in the latter, the body opposed to the soul. And were by nature - That is, in our natural state. Children of wrath - Having the wrath of God abiding on us, even as the gentiles. This expression, by nature, occurs also, Gal 4:8; Rom 2:14; and thrice in the eleventh chapter . Rom 11:24 But in none of these places does it signify, by custom, or practice, or customary practice, as a late writer affirms. Nor can it mean so here For this would make the apostle guilty of gross tautology, their customary sinning having been expressed already, in the former part of the verse . But all these passages agree in expressing what belongs to the nature of the persons spoken of.
2:1-10 Sin is the death of the soul. A man dead in trespasses and sins has no desire for spiritual pleasures. When we look upon a corpse, it gives an awful feeling. A never-dying spirit is now fled, and has left nothing but the ruins of a man. But if we viewed things aright, we should be far more affected by the thought of a dead soul, a lost, fallen spirit. A state of sin is a state of conformity to this world. Wicked men are slaves to Satan. Satan is the author of that proud, carnal disposition which there is in ungodly men; he rules in the hearts of men. From Scripture it is clear, that whether men have been most prone to sensual or to spiritual wickedness, all men, being naturally children of disobedience, are also by nature children of wrath. What reason have sinners, then, to seek earnestly for that grace which will make them, of children of wrath, children of God and heirs of glory! God's eternal love or good-will toward his creatures, is the fountain whence all his mercies flow to us; and that love of God is great love, and that mercy is rich mercy. And every converted sinner is a saved sinner; delivered from sin and wrath. The grace that saves is the free, undeserved goodness and favour of God; and he saves, not by the works of the law, but through faith in Christ Jesus. Grace in the soul is a new life in the soul. A regenerated sinner becomes a living soul; he lives a life of holiness, being born of God: he lives, being delivered from the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above this world, by Christ's grace. The goodness of God in converting and saving sinners heretofore, encourages others in after-time, to hope in his grace and mercy. Our faith, our conversion, and our eternal salvation, are not of works, lest any man should boast. These things are not brought to pass by any thing done by us, therefore all boasting is shut out. All is the free gift of God, and the effect of being quickened by his power. It was his purpose, to which he prepared us, by blessing us with the knowledge of his will, and his Holy Spirit producing such a change in us, that we should glorify God by our good conversation, and perseverance in holiness. None can from Scripture abuse this doctrine, or accuse it of any tendency to evil. All who do so, are without excuse.
