COMMENTARY ON EPHESIANS
LESSON NUMBER 20
Eph 2:4 " 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." (Eph 2:3)
THE COMMONALITY AMONG MEN
INTRODUCTION
Doctrinally, as well as in reality, "For all have sinned, and come short of the glory of God' (Rom 3:23). Some sinned with the Law, and some sinned without the Law - but "all have sinned." Some have sinned where the Gospel was not preached, and some have sinned where the Gospel was preached - but "all have sinned." Some have never slipped into deep immorality, and some have - but "all have sinned." Salvation is for sinners, whether they are male or female, Jew or Gentiles, or bond or free "for all; have sinned." Furthermore, Jesus Christ came "to save sinners" (1 Tim 1:15). While salvation and all of the benefits and provisions it provides is obtained by means of faith, it also is for those who were formerly classified as "sinners."As soon as men begin to present the Gospel as though it were fundamentally intended for the old, or the young, or men, or women, or Jew or Gentile, or bond or free, or rich or poor, they for are forced to distort the Gospel. When Jesus is presented as the answer to the various problems of humanity He is not being presented as God has revealed Him. As difficult as it may be to receive, God has never presented His Son as the means for healing marriages, finances, governments, and what men call psychological problems - like low self-esteem. He is never set forth as the means to good health or financial security - at least not in the "record God has given of His Son" (1 John 5:-10-11). Many find it difficult to receive sayings like this, but that is only because we are in a religious culture where Jesus has been misrepresented, and "another Jesus" has been set forth in His place. All of the various admonitions to believers are with Satan and sin in mind-i.e. making no place for the devil (Eph 4:27), putting on the whole armor of God (Eph 6:11), putting off the old man, and putting on the new (Eph 4:22-24), having access to God (Eph 2:13), etc. The thrust of growing up into Christ in all things (Eph 4:15) is against the backdrop of the capacity to sin. All slowness of heart Lk 24:25), failure to "go on to perfection" (Heb 6:1), and dulness of hearing (Heb 5:11) is owing to forgetting what we were when Christ found us. Further the presence of "the old man" is a stern reminder that the capacity to return to that life remains a threat to us."
WHERE WE MAINTAINED OUR MANNER OF LIFE
Eph 2:3a "Among whom also we all had our conversation in times past in the lusts of our flesh . . ." Other versions read, "conducted ourselves," NKJV "formerly lived," NASB and "once lived and conducted ourselves." AMPLIFIED
Paul is speaking of our background from the standpoint of the redemption that is in Christ Jesus. He has already declared the category in which we were found: "dead IN trespasses and sins," living according to "the course of this world," and living in harmony with "the prince of the power of the air," the spirit that is now working "in the children of disobedience" (2:1-2). He does not mention our occupation, race, gender, or worldly achievements.
The Gospel addresses people at this level. This is why the background of Scriptural teaching is never worldly culture or custom, and those who affirm that it is are serving some other agenda.
AMONG WHOM. Even though we may not have committed things reprehensible to men, we conducted our lives within the perimeter marked by death in trespasses and sins, a life lived according to the course of this world, in harmony with the devil's objectives, and fundamentally disobedient toward God. Whether men wish to admit it or not, this is where we lived prior to being born again. Although we may have occupied one of the supposed better rooms of the condemned house, the whole house was condemned, and there was no hope for the condemnation being rescinded. The only hope was to be delivered from that house, or place of confinement.
WE ALL HAD OUR CONVERSATION IN TIMES PAST. Paul brings up this line of demarcation once again. He has already said we "were dead" (2:1), and referred to "time past" (2:2). Now he refers to "times past" - a former era distinct from where we are in Christ Jesus. We were in a different condition, and occupied a different place. We lived differently in the past than we do now. We were headed in a different direction, and walking on a different road. Now, we have a different reason for living. In our past, we viewed ourselves differently. We viewed God differently, as well as His Son.
For Paul, his background was religious. He had not wallowed in immorality, or lived only to please self. He exercised himself to do what he thought pleased God, and maintained a good conscience in the process. But he was still on the wrong road, living for the wrong reason, and was fundamentally ignorant of God and Christ. He needed Christ no less than the idol worshipers of Ephesus or the demon possessed woman of Philippi. Like the Ephesians, his past life was one of death in trespasses and sins.
IN THE LUSTS OF OUR FLESH. Other versions read, "The cravings of our sinful nature," NIV "the passions of our flesh," RSV "the pleasures of our flesh," BBE "the passions of our old nature," CJB "our fleshly desires," CSB "expressing the evil within us," LIVING "the evil desires of our human nature," IE "governed by the inclinations of our lower natures," WEYMOUTH "ruled by the selfish desires of our bodies and mind," CEV "trying to please our sin ful selves," ERV "doing what we felt like doing," MESSAGE and "our behavior governed by our corrupt and sensual nature." AMPLIFIED
Often, the prevailing thought about sins of the flesh associates them only with more base expressions, like murder, adultery, fornication, theft, witchcraft, and the likes. But there are also the revealed expressions of "uncleanness," "hatred, variance, emulations," "strife, seditions, heresies, and such like" (Gal 5:19-20). There are also the "covetous" and "revilers" (1 Cor 6:10). Jesus spoke of prayers that were made in "pretense" (Matt 23:14), and those who "love the uppermost rooms at feasts, and the chief seats in the synagogues" (Matt 23:6).
The "lusts of OUR flesh" speak of desires that have only to do with self-gratification. They speak of a life that is lived as though there was no God, but only self and self-interests. Viewing the past from another perspective, Paul writes of the reason behind Christ's death, "And that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again" (2 Cor 5:15). Commencing with us being "joined to the Lord," our former lives abruptly ceased - i.e. living "unto" ourselves, or "for" ourselves.
Now we are governed by a higher and more God-honoring principle. "And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him" (Col 3:17). That is the opposite of living "in the lust of our flesh."
Conversion separates these two manners of living - living for self versus living for the glory of God. The separation is as real as the forgiveness of sins. A life lived for the glory of God is as certain as being washed, sanctified, and justified (1 Cor 6:11). That is, when faith takes hold of the fact that God has "blessed us with all spiritual blessings in heavenly places" (1:3), seeing that fact as being in strict accord with the reality of being chosen in Him before the foundation of the world" (1:4), and "predestinated "unto the adoption of children by Jesus Christ to God Himself (1:5), and being "made accepted in the Beloved" (1"6), a very real change of character results. But where these things are unknown or even rejected, the "power"of religion has been obviated, and no alternative is left but to live for self, and thus live in vain.
THE NATURE AND DIRECTION OF UNACCEPTABLE LIFE
2:4b " . . fulfilling the desires of the flesh and of the mind . . ."
Here Paul encapsulates what it means to live "in the lusts of our flesh." The word "flesh," as used here, has to do with the part of us that is traced back to Adam. Essentially, it is the human nature that is driven by desires and ambitions that have to do with the body, or living in this world. While there is an intangible nature that is derived from Adam, and it all centers in self-interest. It involves what is seen (the lust of the eye), what is experienced in the body and is for the body (the lust of the flesh), and the recognition of life in the body (pride of life).
These desires or longings constitute "all that is in the world" (1 John 2:15). They form the border of natural life in this present evil world. They also fall into the following categories of life: personal life, social life, domestic life, and religious life. Expressions of sin are in thought, word, and deed. These are also areas in which the adversary is active, seeking to lure men into a life in which God is not prominent.
FULFILLING THE DESIRES OF THE FLESH. Other versions read, "following the desires," NIV "desires of the flesh," NRSV "desires of the body," RSV "and obeyed the wishes of our old nature,," CJB "carrying out the inclinations of our flesh," DOUAY "we did the pleasure of our flesh," MRD "obeying the demands of human self-indulgence," NJB "doing every wicked thing that our passions . . . might lead us into," LIVING "carrying out the dictates of our senses," MONTGOMERY and "obeying the impulses of the flesh." AMPLIFIED
"The flesh" is a key expression in Scripture. It often has to do with things that are in the body. The "motions of sin" are found in this aspect of the human nature: "For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death" (Rom 7:5). These are "sinful passions" that are actually "aroused by the Law." NIV That is, they are a natural reaction to the offensiveness of the Law to "the natural man." The natural man is so self-centered that he objects to being told what to do - even if the direction comes from his Creator.
The flesh "serves the law of sin" (Rom 7:25). It inevitably misses the mark, and veers from the strait and narrow way. That is, purely self-interests are always wrong, never consider God to be central, and never move one to prepare for death, the day of judgment, or eternity.
Notice that the description states we fulfilled the desires of the flesh. That is, we set out to implement our self-interests, aggressively seeking to gratify "the desires of the flesh." While we may have thought them to be honorable, God was not at the heart of them, and the very thought of Jesus was tangential.
FULFILLING THE DESIRES OF THE MIND. Other versions read, "following the desires and thoughts," NIV " senses," NRSV"and obeyed the wishes of . . . our own thoughts," CJB "our own whim," NJB "doing every wicked thing that . . . our evil thoughts might lead us into," LIVING "temperament,"MONTGOMERY and "and the thoughts of the mind [our cravings dictated by our senses and our dark imaginings]." AMPLIFIED
This is the "carnal mind" or "the mind set on the flesh," NASB which is "enmity against God" (Rom 8:7). It is not merely that it does not think with God at the heart of things, it cannot do so. This is a mind that is "alienated" from God (Col 1:21). It thinks is in terms of self-will and personal advantages in this world. This is the mind that came into existence when Eve looked upon the fruit of the tree of the knowledge of good and evil and concluded, "that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise" (Gen 3:6). From that day until this time, and eventually to the end of the world, this is the mind-set that dominates all men who have only been born once.
There is a way of thinking that not only competes with God, but is hostile toward Him. It is a way of thinking that does not arrive at proper conclusions, nor does it formulate proper incentives. It ignores the fact that God created the individual, and also purchased them with the blood of Christ. In our time, when religion has been conveniently adapted to the ways of the world, men have learned to speak with a carnal politeness about this kind of mind, They will say, "That is not the way I see it," or "We all have a right to our opinion." But at the root of the matter is the reality of a mind that does not desire the things of God, nor is God the Polestar of thought.
All of this might appear to be quite acceptable, but it is not. To live only to fulfill the desires of the flesh and of the mind is wrong, and there is no way to make it acceptable. That kind of thinking is properly classified as being under the heading of "trespasses and sins." It is the result of walking "according to the course of this world." It is evidence that one is being controlled by the "prince of the power of the air," that is now at work in "the children of disobedience."
It is difficult to conceive of anything being more serious, and yet one senses that these things are generally unknown in the professing church. If this assessment is true, the nominal church is not a church at all, but is a monstrous beast and a beautified harlot: Babylon the Great.
BY NATURE THE CHILDREN OF WRATH
2:4c " . . . and were by nature the children of wrath, even as others."
Paul extends himself to impress upon the saints how God regards people living strictly for themselves. There is a certain manner in which heaven regards a worldly church, and men need to know it. Jesus has targeted presenting the church "to Himself to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph 5:27). His messenger, Paul, has determined to present the church "as a chaste virgin to Christ" (2 Cor 11:2). He aimed at presenting "every man perfect in Christ Jesus" (Col 1:28).
These objective compelled Paul to correct the misgivings of the Corinthians and the Galatians, who had embraced "another Gospel" (2 Cor 11:4; Gal 1:6). It moved him to warn the Colossians of the encroachment of philosophers and those who taught empty and powerless traditions (Col 2:8). He instructed the Hebrews concerning the penalty of forsaking Christ as the centerpiece of religion Heb 6-8).
Now, with the Ephesians, who were noted for their faith in Christ and love of the brethren (Eph 1:15), he writes to firm up what must be accomplished in the church. It is imperative that they "grow up into Christ in all things," that they be "no more children" (Eph 4:14-15). In order to drive his point home, he reminds them of the pit from which they have been dug (Isa 51:1).
For some, this might appear wholly unnecessary. After all, they had been re-created, and were the workmanship of God (Eph 2:10). Their sins had been forgiven (Eph 1:7), and they had been "made accepted in the Beloved" (Eph 1:6). Is that not enough? Are we not safe for evermore in that most blessed condition? Well, it is not quite that simple.
It is important that we consider what we were, for the remnants of that former self remain with us, constituted in "the old man" (Eph 4:22). He is crucified, but he is not yet dead. His nature has not been changed. He still seeks to dominate us, as he did before. He is the part of us to whom, Satan can speak freely, and should we give the old man some liberty, Satan can lead him about with scarcely any restraint! This is the factor that has become obscured by a skewed theology. It is why the saints must be reminded of what they were - because they still have to contend with that old nature. This does not equate with a defiled conscience, nor does it suggest that we are not justified and free from condemnation. It does mean that as long as we are in this world, we are in jeopardy. Faith will give us the total victory, but only if it is kept!
WERE BY MATURE. The phrase "by nature" refers to our state apart from Christ. It is having only the nature with which we were born in the flesh. It is possessing only the nature and attributes that were passed to us through Adam. Lest we imagine that being born again means the eradication of that old nature, Paul reminds us of its characteristics. There would be no need to do this if the remnants of that nature did not remain with us.
THE CHILDREN OF WRATH. Other versions read, "were by nature objects of wrath," NIV "the punishment of God was waiting for us," BBE "In our natural condition we were headed for God's wrath," CJB "children under wrath," CSB "because of our nature, we deserved God's anger just like everyone else," GWN "We started out bad, being born with evil natures, and were under God's anger," LIVING and "We were then by nature children of [God's] wrath and heirs of [His] indignation." AMPLIFIED
By nature, or according to our nature, we were locked into a certain future: the wrath of God, which is sure to come "upon the children of disobedience" (Eph 5:6; Col 3:6). Jesus said that presently, "he that believeth not the Son shall not see life; but the wrath of God abideth on him" (John 3:36). We read in Hebrews of a "fiery indignation which shall consume the adversaries" (Heb 10:27). This is another way of saying, "for wide is the gate, and broad is the way, that leadeth to destruction" (Matt 7:13). That addresses the matter from the standpoint of where they are walking. The Ephesian text views it from the standpoint of what they are by nature, or of themselves. They are walking on the broad way because that is where their nature tells them to walk, and the sure end of that way is "destruction," or tasting of the wrath of God.
These are souls that are condemned by God - not upon the basis of their deeds, but upon the ground of their nature. I do not know how it is possible to read the text any other way.
EVEN AS OTHERS. Other versions read, "even as the rest," NASB "like everyone else," NRSV "like the rest of mankind," RSV and "like all other people." IE
In other words, this is a universal condition, not an isolated one. The human nature itself, apart from regeneration, makes one a sure recipient of the wrath of God. I do not know how one can harmonize this statement with the affirmation that God loves everyone. We certainly do not discount the love of God with which He "so loved the world" (1John 3:16) - a love that had a definable "manner" (1 John 3:1). However, Paul has shown the Ephesians that God's love is undergirded by His purpose, and does not stand by itself. That purpose took into account that human nature mandated condemnation and Divine wrath. Only Divine wisdom can work with a scenario like that - and that is precisely what Paul will affirm in the verses that follow.