READ EPHESIANS 2:1-20
This Scripture is putting things
in the past tense!
Ephesians 2
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World
English Bible
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Hebrew
and Greek Original
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You were made alive when you were dead through your
trespasses and sins,
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in which you once walked according to the course of
this world, according to the prince of the powers of the air, of the spirit
who now works in the sons of disobedience;
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among whom we also all once lived in the lust of our
flesh, doing the desires of the flesh and of the mind, and were by nature
children of wrath, even as the rest.
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periepathvsate walked
".,
.you formerly walked according to the course of this world, according
to the priince of the power of the air
...."
The scripture
is assuming that the reader knows Jesus Christ as both a
Savior and Lord,
kata ton
aiwna tou kosmou toutou
Ephesians
1
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(Cristou Ihsou). So B D, though
Aleph A L have Ihsou Cristou. Paul is named as the author and so he is. Otherwise the
Epistle is pseudepigraphic.
By
the will of God (dia qelhmatoß qeou). As in 1 Corinthians
1:1; 2 Corinthians
1:1; Romans 1:1. At Ephesus (en Epeswi). In Aleph and B
these words are inserted by later hands, though both MSS. give the title Proß Epesiouß. Origen explains
the words toiß agioiß toiß ousin as meaning "the saints that are" (genuine
saints), showing that his MSS. did not have the words en Epeswi. The explanation of
the insertion of these words has already been given in the remarks on
"The Destination" as one copy of the general letter that was
preserved in Ephesus. It is perfectly proper to call it the Epistle to the
Ephesians if we understand the facts.
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(euloghtoß). Verbal of eulogew, common in the LXX for
Hebrew baruk (Vulgate benedictus) and applied usually to God,
sometimes to men (Genesis 24:31), but in N.T. always
to God (Luke 1:68), while euloghmenoß (perfect passive participle) is applied to men (Luke 1:42). "While euloghmenoß points to an isolated act or acts, euloghtoß describes the
intrinsic character" (Lightfoot). Instead of the usual eucaristoumen (Colossians
1:3) Paul here uses euloghtoß, elsewhere only in 2 Corinthians
1:3 in opening, though in a doxology in Romans 1:25;
Romans 9:5; 2 Corinthians
11:31. The copula here is probably estin (is), though either estw (imperative) or eih (optative as wish) will make sense. The God and Father
of our Lord Jesus Christ (o qeoß kai pathr tou
Kuriou hmwn Ihsou Cristou). Kai is genuine here, though not
in Colossians 1:3. The one article (o) with qeoß kai pathr links them
together as in 1 Thessalonians
1:3; 1 Thessalonians
3:11,13; Galatians 1:4. See also the one article in 2 Peter
1:1,11. In Ephesians 1:17 we have o qeoß tou Kuriou hmwn Ihsou Cristou, and the words of Jesus in John
20:17. Who hath blessed us (o euloghsaß umaß). First aorist active participle of eulogew, the same word,
antecedent action to the doxology (euloghtoß). With (en). So-called instrumental use of en though in is clear. Every
spiritual blessing (pash eulogiai pneumatikh). Third use of the root eulog (verbal, verb, substantive). Paul lovingly plays with
the idea. The believer is a citizen of heaven and the spiritual blessings
count for most to him. In the heavenly places in Christ (en toiß epouranioiß en Cristwi).
In four other places in Eph. (John 1:20; John 2:6; John 3:10; John 6:12). This precise phrase (with en) occurs nowhere else in the
N.T. and has a clearly local meaning in John 1:20; John 2:6; John 3:10, doubtful in John 6:12, but probably so here. In John
2:6 the believer is conceived as already seated with Christ. Heaven is
the real abode of the citizen of Christ's kingdom (Philippians
3:20) who is a stranger on earth (Philippians 1:27;
Ephesians 2:19). The word epouranioß (heavenly) occurs in various passages in the N.T. in
contrast with ta epigeia (the earthly) as in John 3:12; 1 Corinthians
15:40,48,49; Philippians 2:10, with patriß (country) in Hebrews 11:16, with klhsiß (calling) in Hebrews 3:1, with dwrea (gift) in Hebrews 6:4, with basileia (kingdom) in 2 Timothy
4:18.
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THlS IS A QUESTION THAT MUST BE STRAIGHTENED OUT WITH EACH READER. THIS SCRIPTURE SAYS YOU MUST ACCEPT JESUS
AS SAVIOR AND LORD, OR YOU STILL"
DEAD IN TRESPASSES AND SINS." AND "WALKING ACCORDING TO THE
PRINCE OF THE POWER OF THE AIR..." Ephesians 2:5
1.
How are your "dead in your
trespasses and sins?"
2. What is the "course
of this world"?
3.
Who is "the prince of the power of the air"?
4. How do you accept Christ?
READ EPHESIANS 2;6-1
5.
How has the one who has accepted Christ
changed in position?
6. What does this show?READ EPHESIANS 2:8-10
7.
What or who has changed the believer's position'?
8.
What has "Grace" done?
9,
What does "Grace" mean?
10
Why is the believer "created in Christ Jesus?"
YOU
MUST ACCEPT JESUS AS SAVIOR AND LORD OR YOU
STILL ARE " DEAD IN TRESPASSES AND SINS."
AND "WALKING ACCORDING TO THE PRINCE OF THE POWER OF THE
AIR..."Ephesians 2:5
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