by Ephesians 2:1-10 has five independent clauses with many dependent clauses. The main point of the passage is in the middle as the early verses explain life before Christ and the later verses explain why and how every Christian is saved. The main point of the passage informs the reader that Christians are made alive together with Christ. Arnold explains, “The central point of this message is that God has made them alive. This can be appreciated and fully understood only if the readers first know the full extent of their predicament prior to God’s gracious action toward them. But Paul also wants them to know why God has done this and what he now wants to accomplish in their lives.”[1]
Main Point
The main point is within verse 5 and informs the reader that Christians are made together with Christ. This verse describes what happened when God’s mercy, love, and grace saved the faithful Christian from a dead life of sin under the ruler of evil to a new life in Christ Jesus for good works, but not from any good works.
Thielman states, “2:5 is the central statement of the passage. It gathers together its three main themes and its three parts, first summarizing the plight of Paul and his readers in terms of death in trespasses, next introducing the idea of their union with Christ’s new life, and last, anticipating the final discussion of God’s grace.”[2]
Ephesians 2:1-2
Grammatical Relationship
Verse 1 is the independent clause informing the audience of their previous life before being saved as spiritually dead because of their offenses and sin. Verse 2 explains two of the three evil controls that caused this. The first is the evil of the world and the second is the evil spirit. Verse 1 is an abnormal independent clause because the general rule is that they contain either an indicative, imperative, or subjunctive verb.[3] Verse one contains a participle verbal.
Lexical Analysis & English Translations
νεκρός (dead), as an adjective, is to being so morally or spiritually deficient as to be in effect dead.[4] The people in verse 1 are not in a state of loss of life and literally dead, they are spiritually dead. The unbelievers are not sick, they are dead. They do not need resuscitation; they need resurrection.[5]
παραπτώμασιν (offenses), translates differently between Bible versions where the word is translated as offenses in New American Standard Bible 2020 (NASB 2020), as trespasses in the New King James Version (NKJV), and transgressions in the New International Version (NIV). Louw and Nida explain, “what a person has done in transgressing the will and law of God by some false step or failure—‘transgression, sin.’”[6]
περιπατέω (walk), is a common metaphor in Jewish circles for one’s conduct in everyday life, uniquely in terms of obedience or disobedience to covenant standards.[7] ἄρχοντα (prince) is a noun that has a case of Accusative, a gender that is Masculine, and number that is Singular.[8] In context involving an evil spirit in a ruling capacity, ἄρχων, means ruler, lord, prince.[9] In this instance, ἄρχοντα, should have a modern translation of ruler.
Scholarly Positions
There is much debate on the meaning of ὑμᾶς (you), and ἡμεῖς (we), in verses 1 and 3. Some incorrectly argue that Paul was separating the Jews from the Gentiles in verse 1 because the Jews were exempted. Keener explains, “Most Jewish people believed that Satan or the chief of the heavenly angels of the nations ran the whole world except for Israel.”[10] With this interpretation, Paul would be stating that Jews are exempt from the evils of this world and from Satan. This does not align with the rest of the letter, other letters from Paul, and not even within verses 1-10 as Paul uses “you” several times in regards to being saved by grace in verse 5 and 8. Best explains, “this is no reason to see v. 1 as referring only to Gentiles (so Barth) for ‘trespasses’ recurs in v. 5. which must include Jews since it is cast in the first person plural. For the same reason there can be no suggestion that before conversion Gentiles were dead while Jews were not.”[11] Zondervan also agrees, “the ‘we’ here is simply Paul’s inclusion of himself and his coworkers with ‘you’ as the readers of the letter, which includes Jews and Gentiles. It would be rather groundless for Paul to speak of the ‘world’ and the ‘devil’ as influencing the Gentiles, but only the ‘flesh’ influencing Jews and holding them in bondage. The world, the devil, and the flesh operate in Jews and Gentiles alike.”[12]
Ephesians 2:3
Grammatical Relationship
Verse 3 continues to explain the third evil control which is the lust of the flesh. This verse reiterates that no one is exempt from being spiritually dead. The entire human race is included. The first dependent clause of verse 3 is a participial clause because of the participle ποιοῦντες (indulging). This dependent clause adds the desires of the mind to the evil control of the flesh.
Lexical Analysis & English Translations
σάρξ (flesh), does not mean the skin covering a person’s body. Wiersbe states, “The flesh refers to that fallen nature that we were born with, that wants to control the body and the mind and make us disobey God.”[13] Hoehner explains, “‘Sinful nature’ translates ‘the flesh’, which is unregenerated nature.”[14]
τέκνα φύσει ὀργῆς (by nature children of wrath), describes a permanent condition in the relation of unbelievers to God. It is not a judgement on the degree of their sin. If any parallel or contrast is intended with the actual world, it may be with Stoic teaching where living according to nature is living; such living for Paul would be subject to the judgement of God.[15]
Scholarly Positions
Keener states, “Many Jewish people sought to explain all sin as the direct result of demonic activity (cf., e.g., Jubilees 10:8; 12:20; especially the ‘spirit of error’ in the Dead Sea Scrolls, e.g., 1QS 3.19, 24–25).”[16] This is not the case for verse 3 as Paul makes it clear that everyone have inherited and are born to be subject to the desires of the flesh, the wishes of the mind, and destined for judgement. Thus, the reason for ὡς καὶ οἱ λοιποί (just as the rest).
Ephesians 2:4-7
Grammatical Relationship
Verse 4 starts with the independent clause and the remainder texts are dependent clauses with the main point in verse 5. Where the previous verses 1-3 illustrated the problem statement, a spiritually dead life with no hope of escaping the three different evils. Verse 4 starts with the amazing and miraculous solution of God. This section explains how God is rich in mercy, has great love for humans, and by His grace, Christians are saved. Verse 6 details the unity between the Christian within and under Christ’s control. Verse 7 continues to explain one of the reasons why God did this. Most of the dependent clauses are not modifying but are dependent on the independent clause of God being rich in mercy. The only exception would be the first dependent clause which provides further clarity of His love being another reason for why he saves the believer.
Lexical Analysis & English Translations
δὲ ὁ θεὸς (But God), The conjunction “but” introduces God’s actions and places “God” in an emphatic position where “God” is the subject of the whole passage.[17] The two adjectives of πλούσιος (rich) and πολλὴν (great) contrast how great God is compared to the terrible circumstances given in the previous verses. ἔλεος (mercy), is kindness or concern expressed from God toward humans in serious need, mercy, compassion, pity, or clemency.[18]
The redundant use of “love” within the same verse emphasizes the love of God and it is important to note that it is used as a noun (ἀγάπην) and as a verb (ἠγάπησεν). Hoehner states, “The noun for ‘love’ (agapē) comes from the verb agapaō that means ‘to seek the highest good in the one loved.’ Since sinners are spiritually dead toward God, they have nothing to commend them to God. This is why Paul described this love as being ‘great.’”[19]
συνεζωοποίησεν τῷ Χριστῷ (made us alive together with Christ), is the crucial point of this passage as “made alive” is the main aorist tense verb. συνήγειρεν (raised) is an important word as the lemma (συνεγείρω), means to cause to live again together with others—‘to raise to life together with.’[20] This is where the believers share a co-resurrection and co-seating as salvation. [21]
ἐπουράνιος (heavenly), is used for the gods who dwell in heaven and come from it. It also has the sense of belonging to heaven.[22]
Scholarly Positions
Some commentators hint at a connection between ἔλεος (mercy) and baptism in 1 Peter and Titus as parallels.[23] While baptism looks to be in 1 Peter, it is marginal in Titus. Either way, ἔλεος is not used to parallel baptism in verse 4. Best explains, “It is more probable, however, that AE chose the word because it is one occurring frequently in the OT, and is a synonym for ἀγάπη which he is just about to use.”[24]
Ephesians 2:8-9
Grammatical Relationship
Verse 8 explains how the Christians were saved by grace through faith. They were not saved because of themselves. Verse 9 reminds the Christian to not think highly of themselves as everything was a gift and not because of anything he or she has done.
Lexical Analysis & English Translations
When analyzing the independent clause of verse 8, it is important to note that σεσῳσμένοι, saved, is the nominative case indicating the Christians are the subject of who has been given salvation. Χάριτί, grace, is the dative case indicating how salvation was given. πίστεως·, faith, is the genitive case showing the necessary possession and relationship with salvation.
Scholarly Positions
Zondervan states that some interpreters have thought that τοῦτο οὐκ ἐξ ὑμῶν (this is not of yourselves) refers to only faith as the gift from God. Zondervan rightly explains why this is not possible as it is the complete preceding clause, “If Paul were referring to faith (ἡ πίστις), the demonstrative pronoun would need to agree with its antecedent in gender and number; it would have needed to be αὕτη (feminine singular) and not τοῦτο (neuter singular).”[25]
Ephesians 2:10
Grammatical Relationship
Verse 10 is the purpose statement that explains the Christian belongs to God and their purpose is to be in Christ Jesus for good works. It is a reminder that they have always been part of God’s plan. There are several aorist verbs including κτισθέντες (created), προητοίμασεν (prepared beforehand), and περιπατήσωμεν (walk). Thornhill explains, “The typical function of the aorist imperative is to present a command viewed as a whole.”[26]
Lexical Analysis & English Translations
ποίημα (workmanship), is translated differently among some of the Bible versions. It translates to “handiwork” in the NIV and “creation” in the Lexham English Bible (LEB). It is not only the word in the manuscript, but also the lemma. BDAG defines it as, “that which is made, work, creation…we are (God’s) creation.”[27] In regards to ἀγαθοῖς ἔργοις (good works), Zondervan rightly states, “The works he is commending here are those that would be equivalent to ‘the fruit of the Spirit’ in Galatians 5 and include the tangible manifestation of Christian virtues such as love, patience, kindness, goodness, and self-control.”[28]
Scholarly Positions
There is much debate on ἀγαθοῖς ἔργοις (good works) and if they are needed for salvation or if they are from salvation. This verse contains two characteristics where ἀγαθοῖς (good) contrasts with verse 2 where the unbeliever has evil in him, and his works are not good versus this verse where the believer has God in him, and his works are therefore good. His works are not good because of what he does, but because he is in God who works through him to produce good works.[29]
Conclusion
The ancient text of the passage has some context that is not prevalent today, but the main point along with the secondary messages will always be valid and critical to our salvation. Mangum states, “These verses explain the need of salvation (2:1–3), the means of salvation (2:4–7), the mode of salvation (2:8–9), and the purpose of salvation (2:10).”[30] There is a reminder that unbelievers have a close relationship, not with God, but with His wrath.[31] This passage provides a twofold contrast between believers’ past unredeemed situation and their present privileged experience of salvation.[32] It is reiterated multiple times that the believer is saved by God’s grace and that He made us alive together with Christ and that we abide in Him to produce good works.
Bibliography
Arndt, William, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.
Best, Ernest. A Critical and Exegetical Commentary on Ephesians. International Critical Commentary. Edinburgh: T&T Clark International, 1998.
Interlinear Bible: Greek-English Interlinear New Testament (WORDsearch). Bellingham, WA: WORDsearch, 2014.
Kittel, Gerhard, Gerhard Friedrich, and Geoffrey William Bromiley. Theological Dictionary of the New Testament, Abridged in One Volume. Grand Rapids, MI: W.B. Eerdmans, 1985.
Keener, Craig S. The IVP Bible Background Commentary: New Testament. Second Edition. Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, 2014.
Lincoln, Andrew T. Ephesians, Volume 42. HarperCollins Christian Publishing, 2014.ProQuest Ebook Central.
Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996.
Mangum, Douglas, ed. Lexham Context Commentary: New Testament. Lexham Context Commentary. Bellingham, WA: Lexham Press, 2020.
Thielman, Frank. Ephesians (Baker Exegetical Commentary on the New Testament), Baker Academic, 2010.ProQuest Ebook Central.
Thornhill, A. Chadwick. Greek for Everyone: Introductory Greek for Bible Study and Application. Grand Rapids, MI: Baker Books, 2016.
Walvoord, John F., and Roy B. Zuck, Dallas Theological Seminary. The Bible Knowledge Commentary: An Exposition of the Scriptures. Wheaton, IL: Victor Books, 1985.
Wiersbe, Warren W. The Bible Exposition Commentary. Wheaton, IL: Victor Books, 1996.
Zondervan. Ephesians. Edited by Clinton E. Arnold. Grand Rapids, MI: HarperCollins Christian Publishing, 2010. ProQuest Ebook Central.
[1] Zondervan, Ephesians, ed. Clinton E. Arnold (Grand Rapids, MI: HarperCollins Christian Publishing, 2010), 134-135, ProQuest Ebook Central.
[2] Frank Thielman, Ephesians (Baker Exegetical Commentary on the New Testament) (Baker Academic, 2010),119, ProQuest Ebook Central.
[3] A. Chadwick Thornhill, Greek for Everyone: Introductory Greek for Bible Study and Application (Grand Rapids, MI: Baker Books, 2016), 121.
[4] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 667.
[5] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 18.
[6] Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 773.
[7] Zondervan, Ephesians, 122.
[8] Interlinear Bible: Greek-English Interlinear New Testament (Bellingham, WA: WORDsearch, 2014), Eph 2:2.
[9] Arndt, A Greek-English Lexicon, 140.
[10] Craig S. Keener, The IVP Bible Background Commentary: New Testament, Second Edition. (Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, 2014), 545.
[11] Ernest Best, A Critical and Exegetical Commentary on Ephesians, International Critical Commentary (Edinburgh: T&T Clark International, 1998), 200.
[12] Zondervan, Ephesians, 125.
[13] Wiersbe, The Bible Exposition, 18.
[14] Harold W. Hoehner, “Ephesians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 622.
[15] Best, A Critical, 211.
[16] Keener, The IVP, 545.
[17] Hoehner, “Ephesians,” 623.
[18] Arndt, A Greek-English Lexicon, 316.
[19] Hoehner, “Ephesians,” 623.
[20] Louw and Nida, Greek-English Lexicon, 262.
[21] Zondervan, Ephesians, 128.
[22] Gerhard Kittel, Gerhard Friedrich, and Geoffrey William Bromiley, Theological Dictionary of the New Testament, Abridged in One Volume (Grand Rapids, MI: W.B. Eerdmans, 1985), 743.
[23] Best, A Critical, 213.
[24] Ibid.
[25] Zondervan, Ephesians, 131.
[26] Thornhill, Greek for Everyone, 89.
[27] Arndt, A Greek-English Lexicon, 842.
[28] Zondervan, Ephesians, 133.
[29] Wiersbe, The Bible Exposition, 20–21.
[30] Douglas Mangum, ed., Lexham Context Commentary: New Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020), Eph 2:1–10.
[31] Hoehner, “Ephesians,” 623.
[32] Andrew T. Lincoln, Ephesians, Volume 42 (HarperCollins Christian Publishing, 2014), 185,ProQuest Ebook Central.