Exegetical and Hermeneutical Commentary of Ephesians 2:2
Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
2. Wherein ye walked ] The transgressions were the road, or region, of the moral “walk,” i.e. the successive acts and practices of life. Contrast below, Eph 2:10, the region of the regenerate “walk.” The Gr. verb is aorist. The whole past experience, however long, is gathered up in memory into a point.
the course ] Lit. the age. But the A. V. perfectly represents the meaning. See above on Eph 1:21.
this world ] This present sinful order of things, as characterized by discord with the will of God. Cp. for the precise phrase Joh 8:23; Joh 9:39; Joh 12:25; Joh 12:31; Joh 13:1; Joh 16:11; Joh 18:36; 1Co 1:20; 1Co 3:19 ; 1Co 7:31; 1Jn 4:17; (and see Gal 1:4, where however “world” is ain). In almost all the above passages the word ( cosmos) will be seen clearly to mean not the physical world, (or certainly not it alone,) but the sinful human race, as now conditioned on earth. Full illustration will be found in very many passages where “ the world,” (not as here, “ this world”), occurs, and which context will distinguish from others ( e.g. Eph 1:4 above) where the Cosmos of Creation is intended. The Gr. word rendered “world” in some passages of A. V. (Mat 24:14; Luk 2:1; Luk 4:5; Act 17:31; Rom 10:18; Heb 1:6; Heb 2:5; Rev 3:10; Rev 12:9; Rev 16:14; are the most important) is different, meaning literally “the inhabited earth,” and so either the Roman empire and its surroundings, or the mystic empire of the Messiah, according to context.
the prince, &c.] Lit., the Ruler of the authority of the air; the great Personal Evil Spirit, Satan; whose existence, sparingly indicated in the O. T., is largely dwelt upon in the N. T. To the Lord and the Apostles he was assuredly no mere personification of evil, but an evil personality, as truly as for example “Gabriel, who stands in the presence of God,” is a good personality. As such, his existence is a fact-mystery, so to speak, not greater in kind, though in degree, than that of the permitted existence of an evil man who tempts and influences others. There is a strong prejudice in our time against the recognition of the personality of Satan; but it must stand on the level of other mysteries of Revelation; and the prejudice should never be fostered by exaggeration. Some food for prejudice has perhaps been found in the grotesque terrors of medieval art and legendary demonology; but this is not Scripture, rather the deepest contrast to Scripture. The belief of a Devil has been called ( Westminster Review, April, 1865, in an article on the Positive Philosophy), “a thoroughly polytheistic conception;” but what excuse is there for this statement in the Scripture portrait of the Enemy, save the solitary and quite explicable phrase, “God of this age” (2Co 4:4)?
For St Paul’s recognition of the great fact, cp. Act 13:10; Act 26:18; Rom 16:20 ; 1Co 5:5; 1Co 7:5 ; 2Co 2:11; 2Co 11:14; 1Th 2:18 ; 2Th 2:9; 1Ti 1:20 ; 1Ti 3:6-7; 1Ti 5:15; 2Ti 2:26; and below, Eph 4:27, Eph 6:11.
“ The authority of the air: ” “The ruler of the authority” means the chief of all that is in power, the general of subordinate governors; an allusion to the organization of the evil spiritual world, of which much more is said below, Eph 6:12. The word rendered “authority” does not necessarily mean lawful authority; indeed it often inclines to mean usurped or arbitrary authority. But it is authority as distinguished from mere dynamic force. See Bp. Lightfoot on Col 1:13.
“ Of the air: ” on this phrase much has been written. It here stands alone (as connected with spiritual mysteries) in the N. T., and hence is the more difficult to analyse with certainty. In studying it we must dismiss the thought (Wetstein) that St Paul is speaking “the language of Pythagorean philosophy, in which his readers were versed,” or the like; no where is his tone more dogmatic. And we must seek a meaning of “air” literal and local, rather than otherwise, looking at his usage elsewhere (1Co 9:26; 1Co 14:9; 1Th 4:17). This however does not mean a narrow localization, or hard literality, only that “air” is not a mere figure of speech for “mystery,” “darkness,” or the like. On the whole we gather, as the revelation of this passage, that as earth is the present abode of embodied spirits, mankind, so the airy envelope of earth is the haunt, for purposes of action on man, of the spirits of evil, which, if not bodiless, have not “animal” bodies (cp. 1Co 15:44). Observe our Lord’s use of “the birds of the sky ” (Luk 8:5) as the figure for the Tempter in the parable of the Sower.
Abundant illustrations of such a view may be found in quotations from classical, Jewish, and medieval literature. But it would be a hasty inference either that the Apostle derived his doctrine from previous extraneous sources, or that below the wildest exaggerations there lay no fact.
the spirit ] This word is in grammatical apposition, in the Greek, with that rendered “power” or “authority” just before. That “authority” meant, as we have said, “those in authority,” the unseen lords of evil, including their head. “ The spirit ” seems accordingly to mean, practically, “ the spirits,” summed up into one idea, and used by one central power.
that now worketh ] “ Now, ” as opposed to the “ then ” of its former action on those now rescued from it. For illustrations of its “working” cp. the language used of Satan’s power on Judas (Luk 22:3; Joh 13:2; Joh 13:27), and Ananias (Act 5:3), and of his energies (through men) at a time of persecution (Rev 2:10). See also 2Th 2:9. The subtle power of human personal influence may well prepare us to believe in the mysterious depth, force, and variety, of Satanic influences.
in the children of disobedience ] I.e., in men characterized by moral resistance to the Holy God; a “disobedience” which, whether explicit or implicit, patent or latent, marks fallen man as such. There is that in the central Ego of fallen man which is antagonistic to the true claims of the God of Revelation, and which waits only the presentation of those claims to come out in action. For the phrase, sons of disobedience, cp. ch. Eph 5:6, and Col 3:6. It is an example of the frequent Hebrew phrase, “son of,” “child of,” in the sense of close connexion, whether a connexion, as here, of principle and motive, or, as Luk 20:36 (“sons of the resurrection”), and 2Pe 2:14 (“children of a curse”), of result and reward. “ Disobedience: ” the Latin versions have diffidentia, unbelief; and so the A.V. renders the same word, Rom 11:30; Rom 11:32; Heb 4:6; Heb 4:11. But the proper meaning of the word is resistance of the will. This is deeply connected with spiritual unbelief, but not identical. The same remarks apply to the kindred verb, which occurs Joh 3:36; Act 14:2; Act 17:5; Act 19:9; Rom 11:30-31; Rom 15:31; Heb 3:18; Heb 11:31; places where A.V. has “believe not,” &c.
Fuente: The Cambridge Bible for Schools and Colleges
Wherein – In which sins, or in the practice of which transgressions.
Ye walked – You lived, life being often compared to a journey or a race. note, Rom 6:4.
According to the course of this world – In conformity with the customs and manners of the world at large. The word rendered here as world – aion – means properly age, but is often used to denote the present world, with its cares, temptations, and desires; and here denotes particularly the people of this world. The meaning is, that they had lived formerly as other people lived, and the idea is strongly conveyed that the course of the people of this world is to walk in trespasses and sins. The sense is, that there was by nature no difference between them and others, and that all the difference which now existed had been made by grace.
According to the prince of the power of the air – see Eph 6:12; compare the notes at 2Co 4:4. There can be no doubt that Satan is here intended, and that Paul means to say that they were under his control as their leader and prince. The phrase, the prince of the power, may mean either the powerful prince, or it may mean that this prince had power over the air, and lived and reigned there particularly. The word prince – archonta – Archon, means one first in authority and power, and is then applied to anyone who has the pre-eminence or rule. It is applied to Satan, or the chief of the fallen angels, as where he is called the prince – archon – of the devils, Mat 9:34; Mat 12:24; Mar 3:22; Luk 11:15; the prince of this world, Joh 12:31; Joh 14:30; Joh 16:11. But why he is here called the prince having power over the air, it is not easy to determine.
Robinson (Lexicon) supposes it to be because he is lord of the powers of the air; that is, of the demons who dwell and rule in the atmosphere. So Doddridge supposes that it means that he controls the fallen spirits who are permitted to range the regions of the atmosphere. It is generally admitted that the apostle here refers to the prevailing opinions both among the Jews and pagan, that the air was thickly populated with spirits or demons. That this was a current opinion, may be seen fully proved in Wetstein; compare Bloomfield, Grotius, and particularly Koppe. Why the region of the air was supposed to be the dwelling-place of such spirits, is now unknown. The opinion may have been either that such spirits dwelt in the air, or that they had control over it, according to the later Jewish belief. Cocceius and some others explain the word air here as meaning the same as darkness, as in profane writers. It is evident to my mind that Paul does not speak of this as a mere tradition, opinion, or vagary of the fancy, or as a superstitious belief: but that he refers to it as a thing which he regarded as true. In this opinion I see no absurdity that should make it impossible to believe it. For:
(1) The Scriptures abundantly teach that there are fallen, wicked spirits; and the existence of fallen angels is no more improbable than the existence of fallen people.
(2) The Bible teaches that they have much to do with this world. They tempted man; they inflicted disease in the time of the Saviour; they are represented as alluring and deceiving the race.
(3) They must have some locality – some part of the universe where they dwell. That they were not confined down to hell in the time of the Redeemer, is clear from the New Testament; for they are often represented as having afflicted and tortured people.
(4) Why is there any improbability in the belief that their residence should have been in the regions of the air? That while they were suffered to be on earth to tempt and afflict people, they should have been permitted especially to occupy these! regions? Who can tell what may be in the invisible world, and what spirits may be permitted to fill up the vast space that now composes the universe? And who can tell what control may have been given to such fallen spirits over the regions of the atmosphere – over clouds, and storms, and pestilential air? People have control over the earth, and pervert and abuse the powers of nature to their own ruin and the ruin of each other. The elements they employ for the purposes of ruin and of temptation. Fruit and grain they convert to poison; minerals, to the destruction caused by war. In itself considered, there is nothing more improbable that spirits of darkness may have had control over the regions of the air, than that fallen man has over the earth; and no more improbability that that power has been abused to ruin people, than that the power of people is abused to destroy each other. No one can prove that the sentiment here referred to by Paul is not true; and no one can show how the doctrine that fallen spirits may do mischief in any part of the works of God, is anymore improbable than that wicked men should do the same thing. The word power here – power of the air – I regard as synonymous with dominion or rule; a prince having dominion or rule over the air.
The spirit that now worketh – That still lives, and whose energy for evil is still seen and felt among the wicked. Paul here means undoubtedly to teach that there was such a spirit, and that he was still active in controlling people.
The children of disobedience – The wicked; Col 3:6.
Fuente: Albert Barnes’ Notes on the Bible
Eph 2:2
Wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience.
The life of the unregenerate
1. The life of the unregenerate is a walk in transgression. Whatever they occupy themselves in, it is all sin.
2. The corrupt example of such encourages others to sin. Even as damps put out a light, so this fog of sin suffocates and smothers the lightsome blaze of saving graces in the godly, though it cannot altogether quench them.
3. The unregenerate are under the power of the devil. He works effectually in their hearts, and turns them in whatever direction he pleases.
(1) How woeful is our estate, under Satans thrall, until by Christ we are delivered. Men think the devil not half so fearful as he is, and so they smart by him before they discern their danger. Be wise in time, and prevent so great mischief of a subtle, malicious, and implacable enemy.
(2) No power, but the power of God, can set us free. (Paul Bayne.)
Satanic influences
I. Their variety. They operate–
1. Through fashion and custom. The course of this world.
2. By continual suggestion of evil. The power of the air.
3. Through impulse. The spirit that now worketh in the sons of disobedience. The nature being corrupted, its instincts are perverted and its tendencies evil.
II. The advantage they possess.
1. Illusion. They falsify the vision of the soul, distort the perspective of experience, and clothe themselves with the garb of utility, reasonableness, etc. In this way they present their suggestions as–
(1) Supreme wisdom. The collective authority of the past, and the universal opinion of the present.
(2) Free and spontaneous impulses. Deluded by them the sinner says, I am free. I am my own master.
2. Proximity.
(1) Locally–the whisper of Satan.
(2) Temporally–first thoughts.
3. Intangibleness. Like the pressure of the atmosphere, so universally distributed as scarcely to be felt. The first origins of evil may be apparently neutral, or even laudable.
III. Their overthrow. I am come, says Christ, to destroy the works of the devil. How? By the introduction of light, to expose the works of darkness; of life, by which their spell is broken, and they are overcome. (A. F. Muir, M. A.)
Subtlety of evil spirits
Without any perceptible noise or effort, you breathe the air and live thereby; but more noiselessly, and without awaking the slightest suspicion of their presence, designing spirits enter your souls, kindle desire, and lead forth thought, according to their will. The secret evil which is done by them every day is beyond all power of calculation. The spider puts forth from herself a gossamer thread, which floats in the air and catches hold of something where she is not; but no sooner does she find the farther end of her thread fastened, than she goes forth upon it, strengthening it and making it her highway. She thus opens and establishes communication over a gulf, which, but for her airy bridge, she could not cross. Having suspended her bridge, she lets down pendants, and weaves between them an all but invisible gauze, in which her prey are to be taken before they suspect their danger. The crafty spider would be still more Satan-like, if she could prevail upon the flies to weave the web, in which she meant to take them. The prince of the power of the air is master enough of his art to do this. He persuades the souls of men, by a projection of their thoughts and desires, to weave themselves into connection with himself. And the more logical and conclusive their thought system can be made to appear, so much the stronger is the connecting web between them and his kingdom. By this web he holds them, and over it he travels to poison and destroy them. It would be beyond his power to hold, or to poison any single soul, unless he first obtained the cooperation of that soul. He is, therefore, unsparing in the use of flattery. He compliments the human intellect on its system of thought. He persuades strong-minded men that the Christian faith is a weakness, but that their scientific method, being based on actual facts, is unanswerable. Honeyed poison. The depth of Satan. He leads men to make a joke of his very existence, and at the same time, gives direction to their thoughts and imaginations, that they may weave themselves into his power. (John Pulsford.)
The prince of the power of the air
The connection of the world with the Evil One as its prince is not uncommon in Holy Scripture (see Joh 12:31; Joh 14:30; Joh 16:11); and the power of this passage is exactly that which Satan claims as committed to him in Luk 4:32. But the phrase the power of the air is unique and difficult. We note
(1) that this phrase signifies not a power over the air, but a power dwelling in the region of the air. Now, the word power, both in the singular and the plural, is used in this Epistle, almost technically, of superhuman power. Here, therefore, the Evil One is described as the prince, or ruler, of such superhuman power–considered here collectively as a single power, prevailing over the world, and working in the children of disobedience–in the same sense in which he is called the prince of the devils, the individual spirits of wickedness (Mat 9:34; Mat 12:24). Next
(2), Why is this spoken of as ruling in the air? There may possibly be allusion (as has been supposed) to the speculation of Jewish or Gentile philosophy; but it seems far more probable that the air is here meant simply to describe a sphere, and therefore a power, below the heaven and yet above the earth. The air is always opposed to the bright ether, or to the spiritual heaven; the word and its derivatives carry with them the ideas of cloudiness, mist, and even darkness. Hence it is naturally used to suggest the conception of the evil power, as allowed invisibly to encompass and move about this world, yet overruled by the power of the true heaven, which it vainly strives to overcloud and hide from earth. In Eph 6:12 the powers of evil are described with less precision of imagery, as dwelling in heavenly places, the opposition being there only between what is human and superhuman; yet even there the darkness of this world is referred to, corresponding to the conception of cloudiness and dimness always attaching to the air. (A. Barry, D. D.)
Ruin by worldliness
When Henry the Fourth of France asked the Duke of Alvas opinion respecting some of the astronomical mysteries of heaven, he said, Sire, I have so much to do on earth that I have no leisure to think of heaven. Such a conviction would be ruin to us: we must think of heaven, if we would be prepared for heaven; we must think of heaven, if we would rightly do our work on earth. (Charles Stanford, D. D.)
Sinners are captives
In my childhood I sometimes saw rabbits that had damaged a cornfield, caught in snares. My first experience of the process melted me, and the scene is not effaced from my memory yet. The creature was caught by the foot. It was a captive, but living; oh, the agonized look it cast on us when we approached it. As a child I could not conceive of any more touching, thrilling appeal than the soft rolling eye of that dumb captive. After I began to go my rounds as a watchman on my allotted field, I fell upon a youth who but lately was bounding hopefully along, bidding fair for the better land, caught by the foot in a snare I went up to him, surprised to find him halting so; but ah! the look, the glare from his eyes; soon told that the immortal was fast in the devils toils. He lived, but he was held. The chains have sunk into his flesh. O wretched man, who shall deliver him? Only one word can we utter in the presence of such a case–Nothing is impossible with God. Having uttered it, we pass on with a sigh. (W. Arnot, D. D.)
The corrupting power of sin
Observations–
I. The course of this world is a walking forward in trespasses and sins (Psa 14:1, etc.; Rom 3:1, etc.). Evidenced in–The man of pleasure. The covetous. The ambitious.
II. Before regeneration, Gods people walk in the same way, and under the same spirit, as others. Two thieves. Saul (1Co 1:6-11).
III. There is a government observed by infernal spirits under Satan as prince (Eph 6:12; Mat 12:24-26; Mat 25:41; Mar 5:9).
IV. While men go on in sins, it is under the influence of the devil, etc. Eve. Judas. Ananias.
V. Conformity to the world fatal, and a certain evidence of spiritual death. Inferences:
1. How awfully has sin corrupted angels and men!
2. The generality of mankind are going to destruction.
3. Scripture and experience harmonize in the account of fallen man. (H. Foster, M. A.)
With or against the course of this world
I have come along so pleasantly with the stream, said a chip, just stopped by a tuft of grass, to a minnow which was making its way against it. I much wonder you do not choose the easier method, and swim down with, instead of going against, the stream. Nay, replied the little fish, I would much rather to stem the stream, proving I have a will of mine own, than to be borne away whither it wills, which would prove me only and wholly under its power. And so, to be plain with you, your being carried along as you describe convinces me you are not your own master; and as to pleasure, if you can find it in a wandering downward course, it is more surely found in approaching toward the source of the stream, which is my present happy object and effort;–at which moment, the minnow, by a lively motion of its body, caused a little ripple in the water, which clearing the chip from its obstruction, it was again floated along, whilst the minnow with joyful feelings pursued its course, as before against the stream.
Given up to sin
How often does it happen in the history of these wilful sinners of the flesh, that, after a while, all things seem to smile upon them and prosper them according to their hearts desires. Are they mad for gold?–gold seems to roll in upon them. Are they mad for pleasure?–their seductive arts are successful, and victims come readily to their lure. Are they mad for drink?–those around them, kindred, friends, cease to strive with them, and give it up as hopeless. Shame, too, abandons them; they may wallow in beer or gin, nobody cares. It is very wonderful to see how often, if a man is bent on an end which is not Gods end, God gives it him, and it becomes his curse. God does not curse us. He leaves us to ourselves, to follow our own bent and inclination, that is curse enough;. and from that curse what arm can salve us? We will have it, and we shall have it. We leap through all the barriers which He has raised around us to limit us;, yea, though they be rings of blazing fire, we will go through them, and indulge our passions; and, in a moment, He sweeps them all out of our path; perhaps even roses spring to beguile, where flames so lately burnt to warn. (J. B. Brown, B. A.)
Hatred of sin
I preach and think that it is more bitter to sin against Christ, than to suffer the torments of hell. (St. Chrysostom.)
If hell were on one side and sin on the other, I would rather leap into hell than willingly sin against my God. (St. Anselm.)
Satanic agency
In the first place we have to consider the very singular title given to Satan, the prince of the power of the air; and, in the second place, the agency ascribed to Him, as the spirit that now worketh in the children of disobedience. Now, we know it to have been a prevalent opinion among the Jews that fallen angels had their residence in the air, filling the medium that obtains between the earth and the firmament. We can hardly say whence this opinion was derived, nor by what sufficient reason it can be supported. But it would seem from the text that St. Paul favoured the opinion, and it might have been almost said that he had given to it the sanction of his authority. It is, however, of but little importance that we determine where fallen spirits have their habitation; and perhaps, the title, The prince of the power of the air, is not so much intended to define the residence of Satan, as to give information as to the nature of his dominion. We mean it is probable that the expression does not mark that the devil dwells in the air–though that also may be true–but rather what he has at his disposal, the power of the air, so that he can employ this element in his operations on mankind. And we know of no reason whatsoever why the power of the devil should be regarded as confined to what we are wont to call spiritual agency, so as never to be employed in the production of physical evil–why the souls, and not the bodies, of men should be considered as the objects of his attack. Indeed, forasmuch as the soul is the nobler part of man–the more precious and dignified–it would be strange if this alone were exposed to his attacks, and the body were altogether exempt. Indeed, if it could even be supposed that, engaged in attempting the destruction of our immortal part, the devil would care nothing for our mortal–knowing it already doomed to death, and therefore, not worthy of his malice–yet, when we remember how the mind may be acted on through the body, and how difficult, and almost impossible, it is to turn the thoughts on solemn and deep inquiries when there is great suffering of the flesh, you would conclude it probable that the body, as well as the soul, would be assaulted and harassed by Satan and his angels. And this is no philosophical supposition, but rather one which may be abundantly supported by the pages of the Bible. It is certain, from the representation of Scripture, that Satan has much to do with inflicting diseases upon the body. The woman that had a spirit of infirmity eighteen years, and was bowed together–what said Christ to her, when the ruler of the synagogue was indignant at her being made straight on the Sabbath day? Ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this band on the Sabbath day? The disease, you observe, is expressly referred to Satan, throughout its long continuance, whom Satan hath bound, lo, these eighteen years. We know not, again, what the thorn in the flesh was which St. Paul suffered, but the expression makes it probable that it was some acute bodily pain or distemper; and the apostle distinctly refers to it as a messenger from Satan sent to buffet him. You will all remember the case of Job. In the Book of Psalms, moreover, when David is describing how God brought a terrible plague on the disobedient Israelites, what does he say? He declares that He sent evil angels amongst them. We seem quite justified, I think, in inferring, from these intimations, that Satan is greatly concerned with bringing on men corporeal maladies; and if this be once allowed, we may enter into the meaning of the title, The prince of the power of the air. We are accustomed then, as it would seem, with thorough accuracy, to refer to certain states of the air as producing certain diseases of the body. Without being precisely able to trace the connection, or investigate the cause, we consider that the atmosphere is frequently impregnated with the seeds of sickness, so that we may be said to inhale death whilst inhaling what is essential to life. Is he not, then, to be defined as a prince, because of the many legions which obey his commands; and the prince of the power of the air, because he can assault the persons and property of men through the invisible but tremendous machinery of the atmosphere? We would remind you that whatsoever is visionary and unstable, whatsoever is mere delusion and cheat, this we are accustomed to connect with the air, and so to describe it as aerial, what we find to be unstable or deceitful. Indeed, this has been reduced to a proverb, so that, to accuse a man of building castles in the air, is to accuse him of wasting time in imagining what cannot be realized; and of allowing his fancy so to supersede his judgment, that he plans with no chance of executing, and reckons on what it is almost impossible that he can obtain. The dreams, the phantoms, the meteors, by which many are regulated, or which they pursue–these are all, if we speak metaphorically, full of the air. It is undoubtedly by and through putting a cheat on men that the devil, from the first, has effected their destruction. His endeavour has been, and too often successful, to prevail on them to substitute an imaginary good for the real, a creature for the Creator, and to make, and to mock, their own capacities for happiness, by seeking it in the finite and the perishable. And if there be any truth in this account of the process–so to speak–through which Satan carries on his attacks upon men, it is hardly possible not to allow the appropriateness of the title, The prince of the power of the air. If it be by what we may call a series of optical deceptions that he acts on our race, distorting one thing, magnifying another, and throwing false colouring on a third, is he not proceeding so as to avail himself of those strange properties of the air, whence spring such a phenomenon as that of the Egyptian mirage–the weary traveller being cheated with the appearance of the blue waters, with a lake on whose margin the green trees are waving, but finding, as he approaches, that there is only the hot sand, and not a drop of moisture with which to cool his tongue. If, again, it be by crowding the field with forms of gorgeous thrones and splendid pageantry, which sweep before the mind, as they beckon it onward to disappointment–if it be thus that Satan retains, undisturbed, his dominion over thousands, what can he be so truly said to employ, as the power of the air–wielding those brilliant meteors, which have seemed to pass to and fro, as though ranging from cloud to cloud, causing those strange illusions which have startled the peasant, and made him think the deep glen into which he was entering tenanted by shadowy and mysterious beings. In short, if all the forms by which Satan enrolls and deceives mankind be unsubstantial–if the ambitious, the voluptuary, and the avaricious, be all and each pursuing a beckoning shadow–if the whole apparatus by which the world is lulled into slumber, or roused to self-destruction, be made up of the mere imagery of happiness, can any description be more apposite than that which represents the devil as lord of that element in which floats the mote, through which glides the spectre, and out of which can be formed nothing we can grasp, though it may be the vehicle of a thousand deceptions arranged into beautiful array? Yea, if the devil be empowered thus to employ the fleeting, and specious, and transient–is there not an extraordinary appropriateness in the title of the text–is he not most fitly characterized as The prince of the power of the air. But it is time that we pass from considering the title which St. Paul gives to Satan, to examine the account subjoined of the agency of this spirit. Having called the devil the prince of the power of the air, the apostle proceeds to speak of him as the spirit that now worketh in the children of disobedience. We do not at all doubt that these words are applicable to our own days, as well as to earlier, though, at the same time, it would appear that St. Paul designed to represent Satan as just then peculiarly energetic. You observe, he says, the spirit that now worketh, as though he had not before worked, or not with the same vehemence, or precisely the same design. It was the tenet of certain fathers of the Church that, until the coming of Christ, Satan did not know his own eternal condemnation. We pretend not to say whether such a tenet is worthy of consideration; but we know that, at the time of the setting up of Christianity, Satan mustered all his forces, and laboured with unprecedented vehemence and hostility against the people of God. It was only requisite that Christianity should universally supersede heathenism, and there would depart from the earth that gross ignorance which had been the fit theatre for the despotism of fallen angels. Whence the rejection and crucifixion of Jesus? who had gone about doing good, healing all manner of sickness; and He, who had lightened every form of human misery, was buffeted and slain by the children of disobedience, urged on by the prince of the power of the air, who had dazzled their eyes with visions of temporal dominion. Whence the sufferings of the apostles? We have already said that we are to take heed not to charge our faults upon the devil, and thus make his guidance an apology for our sinfulness. We are quite persuaded that it is not the devil who destroys a man; it must be the man who destroys himself. He is then an enemy to be dreaded and resisted–this prince of the power of the air; but we thank God for the assurance that we are hastening to the crisis when the malignant enemy shall be bound, and spoiled of his power to assault. (H. Melvill, B. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. Wherein in time past ye walked] There is much force in these expressions; the Ephesians had not sinned casually, or now and then, but continually; it was their continual employment; they walked in trespasses and sins: and this was not a solitary case, all the nations of the earth acted in the same way; it was the course of this world, , according to the life, mode of living, or successive ages of this world. The word , the literal meaning of which is constant duration, is often applied to things which have a complete course, as the Jewish dispensation, a particular government, and the term of human life; so, here, the whole of life is a tissue of sin, from the cradle to the grave; every human soul, unsaved by Jesus Christ, continues to transgress. And the nominally Christian world is in the same state to the present day. Age after age passes on in this way and the living lay it not to heart!
The prince of the power of the air] As the former clause may have particular respect to the Jewish people, who are frequently denominated olam hazzeh, this world, this latter clause may especially refer to the Gentiles, who were most manifestly under the power of the devil, as almost every object of their worship was a demon, to whom the worst of passions and practices were attributed, and whose conduct his votaries took care to copy.
Satan is termed prince of the power of the air, because the air is supposed to be a region in which malicious spirits dwell, all of whom are under the direction and influence of Satan, their chief.
The spirit that now worketh] The operations of the prince of the aerial powers are not confined to that region; he has another sphere of action, viz. the wicked heart of man, and in this he works with energy. He seldom inspires indifference to religion; the subjects in whom he works are either determinate opposers of true religion, or they are systematic and energetic transgressors of God’s laws.
Children of disobedience] Perhaps a Hebraism for disobedient children; but, taken as it stands here, it is a strong expression, in which disobedience, , appears to be personified, and wicked men exhibited as her children; the prince of the power of the air being their father, while disobedience is their mother. Thus they are emphatically, what our Lord calls them, Mt 13:38, children of the wicked one; for they show themselves to be of their father the devil, because they will do his works, Joh 8:44. Some think that by children of disobedience the apostle means particularly the disobedient, unbelieving, refractory, and persecuting Jews; but I rather think he speaks this generally, and refers to the Jews in the following verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Wherein in time past ye walked; conversed in a continual course of life. They were alive to sin, when dead in sin; or by sin dead to spiritual good.
According to the course of this world; either according to the age of the world that then was, or men then in the world, or according to the custom and mode, the shape and fashion, of the world. The same word here translated course is rendered world, Rom 12:2;
Be not conformed (configured or fashioned) to this world, i.e. to the ways and manners of it. So here,
according to the course, is, according to the ways of men in the world, both in manners and religion.
According to the prince; the devil, or, as Mat 12:24,26, the prince of devils.
Of the power; power for powers, as they are called, Eph 6:12; those devils, or powers of darkness, are marshalled under him as their prince, who sets up a kingdom to himself in opposition to Christ.
Of the air; that are in the air, this lower region, (by Gods permission), that they may be ready and at hand to tempt men, and do mischief in the world. Or, that work so many effects in the air, raise storms and tempests, &c., as in the case of Job and his children.
The spirit that now; even at this time, since the coming of the gospel, still continues to work.
Worketh in; effectually works in; rules, and governs, and acts them, 2Ti 2:26.
The children of disobedience, by a Hebraism; they that are addicted to disobedience, i.e. obstinate sinners.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. the course of this worldthecareer (literally, “the age,” compare Ga1:4), or present system of this world (1Co 2:6;1Co 2:12; 1Co 3:18;1Co 3:19, as opposed to “theworld to come”): alien from God, and lying in the wicked one(1Jo 5:19). “The age”(which is something more external and ethical) regulates “theworld” (which is something more external).
the prince of the power ofthe airthe unseen God who lies underneath guiding “thecourse of this world” (2Co4:4); ranging through the air around us: compare Mr4:4, “fowls of the air” (Greek, “heaven”)that is, (Eph 2:15), “Satan”and his demons. Compare Eph 6:12;Joh 12:31. Christ’s ascensionseems to have cast Satan out of heaven (Rev 12:5;Rev 12:9; Rev 12:10;Rev 12:12; Rev 12:13),where he had been heretofore the accuser of the brethren (Job1:6-11). No longer able to accuse in heaven thosejustified by Christ, the ascended Saviour (Rom 8:33;Rom 8:34), he assails them onearth with all trials and temptations; and “we live in anatmosphere poisonous and impregnated with deadly elements. But amighty purification of the air will be effected by Christ’s coming”[AUBERLEN], for Satanshall be bound (Rev 12:12;Rev 12:13; Rev 12:15;Rev 12:17; Rev 20:2;Rev 20:3). “The power”is here used collectively for the “powers of the air”; inapposition with which “powers” stand the “spirits,”comprehended in the singular, “the spirit,” taken alsocollectively: the aggregate of the “seducing spirits” (1Ti4:1) which “work now (still; not merely, as in yourcase, ‘in time past‘) in the sons of disobedience” (aHebraism: men who are not merely by accident disobedient, but who areessentially sons of disobedience itself: compare Mt3:7), and of which Satan is here declared to be “theprince.” The Greek does not allow “the spirit”to refer to Satan, “the prince” himself, but to “thepowers of the air” of which he is prince. The powers of theair are the embodiment of that evil “spirit” which is theruling principle of unbelievers, especially the heathen (Ac26:18), as opposed to the spirit of the children of God (Lu4:33). The potency of that “spirit” is shown in the”disobedience” of the former. Compare De32:20, “children in whom is no faith” (Isa 30:9;Isa 57:4). They disobey theGospel both in faith and practice (2Th 1:8;2Co 2:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherein in time past ye walked,…. Sins and transgressions are a road or path, in which all unconverted sinners walk; and this path is a dark, crooked, and broad one, which leads to destruction and death, and yet is their own way, which they choose, approve of, and delight to walk in; and walking in it denotes a continued series of sinning, an obstinate persisting in it, a progress in iniquity, and pleasure therein: and the time of walking in this path, being said to be in time past, shows that the elect of. God before conversion, walk in the same road that others do; and that conversion is a turning out of this way; and that when persons are converted, the course of their walking is altered, which before was
according to the course of this world meaning this world, in distinction from the world to come, or the present age, in which the apostle lived, and designs the men of it; and the course of it is their custom, manner, and way of life; to which God’s elect, during their state of unregeneracy, conform, both with respect to conversation and religious worship: great is the force that prevailing customs have over men; it is one branch of redemption by Christ, to deliver men from this present evil world, and to free them from a vain conversation in it; and it is only the grace of God that effectually teaches to deny the lusts of it; and it is only owing to the prevalent intercession and power of Christ, that even converted persons are kept from the evil of it:
according to the prince of the power of the air: which is not to be understood of any supposed power the devil has over the air, by divine permission, to raise winds, but of a posse, or body of devils, who have their residence in the air; for it was not only the notion of the Jews m, that there are noxious and accusing spirits, who fly about , “in the air”, and that there is no space between the earth and the firmament free, and that the whole is full of a multitude of them; but also it was the opinion of the Chaldeans n, and of Pythagoras o, and Plato p, that the air is full of demons: now there is a prince who is at the head of these, called Beelzebub, the prince of devils, or the lord of a fly, for the devils under him are as so many flies in the air, Mt 12:24 and by the Jews called q, , “the prince of spirits”; and is here styled, the Spirit that now worketh in the children of disobedience; by which spirit is meant, not the lesser devils that are under the prince, nor the spirit of the world which comes from him, and is not of God; but Satan himself, who is a spirit, and an evil, and an unclean one; and who operates powerfully in unbelievers, for they are meant by children of disobedience, or unbelief; just as , “children of faith” r, in the Jewish dialect, designs believers; and over these Satan has great influence, especially the reprobate part of them; whose minds he blinds, and whose hearts he fills, and puts it into them to do the worst of crimes; and indeed, he has great power over the elect themselves, while in unbelief, and leads them captive at his will; and these may be said in their unregeneracy to walk after him, when they imitate him, and do his lusts, and comply with what he suggests, dictates to them, or tempts them to.
m Shaare Ora, fol. 4. 1. n Laert. Procem. in Vit. Philos, p. 5. o lb. in Vit. Pythagor. p. 587. p Apuleius de Deo Socratis, p. 331. q T. Hieros. Peah, fol. 21. 2. r Zohar in Gen. fol. 21. 2. & 22. 4. & 27. 4. & 28. 2. & 35. 2. & 44. 1.
Fuente: John Gill’s Exposition of the Entire Bible
According to the course of this world ( ). Curious combinations of (a period of time), (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 ( ). was used by the ancients for the lower and denser atmosphere and 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” ( , Joh 16:11).
That now worketh ( ). 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” ( ). In 5:6 also. A Hebrew idiom found in the papyri like “sons of light” (1Th 5:5).
Fuente: Robertson’s Word Pictures in the New Testament
Course [] . Lit., age. See on Joh 1:9.
Power [] . Collective, the whole empire of evil spirits.
The air. According to Paul ‘s usage, in the simple physical sense. See Act 22:23; 1Co 9:26; 1Th 4:17; Rev 16:17. The air is regarded as the region of the demons ‘ might.
The spirit. See on 1Co 2:12. The term designates the power over which Satan rules, on the side of its operation in men’s hearts.
Now. With an implied reference to its former working in his readers. Compare once, ver. 3 Children of disobedience [ ] . Compare ch. 5 6. A Hebraistic expression. Compare son of perdition, Joh 17:12; children of obedience, 1Pe 1:14; children of cursing, 2Pe 2:14. Rev., correctly, sons of disobedience : belonging to disobedience as sons to a parent.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherein in time past ye walked according to the course of this world’ , (en hais pote periepatesate kata ton aiona tou kosmou toutou) “In which rebellious state ye then conducted yourselves after, or according, to the deportment of this world order,” 1Co 5:9-11. A servant of sin may become both a child and servant of God, Rom 6:17-22.
2) “According to the prince of the power of the air” (kata ton archonta tes eksousias tou aeros) , According to the ruler (Satan) of the authority of the air.” These Gentile Ephesians were reminded that their former life pattern, course, or conduct had been according to or in harmony with the very devil himself. Satan is referred to as 1) the Prince paramount of devils, 2) the Prince of this world, and 3) the Prince of the power of the air, as he presides over fallen, deranged spirits, Mat 9:34; Joh 12:31; Joh 14:30; Joh 16:11; 1Co 2:6; 1Co 2:8; Eph 2:21.
3) “The spirit that now worketh in the children of disobedience” (tou pneumatos tou nun energountos en tois huiois tes apeitheias) “Of the spirit or disposition of those now and hereafter operating in the sons of disobedience, Eph 5:8; Eph 5:11; Eph 6:12; Col 3:5-7. Evil spirits are said to inhabit the unsaved, children of disobedience, so that the unsaved is said to be a servant of, enslaved to the devil. Even children of God may be tempted by evil spirits to do wrong, cause them to become servants (not children) of the devil, Rom 6:11-12; Rom 6:16.
Fuente: Garner-Howes Baptist Commentary
2. In which for some time ye walked. From the effects or fruits, he draws a proof that sin formerly reigned in them; for, until sin displays itself in outward acts, men are not sufficiently aware of its power. When he adds, according to the course of this world, (120) he intimates that the death which he had mentioned rages in the nature of man, and is a universal disease. He does not mean that course of the world which God has ordained, nor the elements, such as the heaven, and earth, and air, — but the depravity with which we are all infected; so that sin is not peculiar to a few, but pervades the whole world.
According to the prince of the power of the air. He now proceeds farther, and explains the cause of our corruption to be the dominion which the devil exercises over us. A more severe condemnation of mankind could not have been pronounced. What does he leave to us, when he declares us to be the slaves of Satan, and subject to his will, so long as we live out of the kingdom of Christ? Our condition, therefore, though many treat it with ridicule, or, at least, with little disapprobation, may well excite our horror. Where is now the free-will, the guidance of reason, the moral virtue, about which Papists babble to much? What will they find that is pure or holy under the tyranny of the devil? On this subject, indeed, they are extremely cautious, and denounce this doctrine of Paul as a grievous heresy. I maintain, on the contrary, that there is no obscurity in the apostle’s language; and that all men who live according to the world, that is, according to the inclinations of their flesh, are here declared to fight under the reign of Satan.
In accordance with the practice of the inspired writers, the Devil is mentioned in the singular number. As the children of God have one head, so have the wicked; for each of the classes forms a distinct body. By assigning to him the dominion over all wicked beings, ungodliness is represented as an unbroken mass. As to his attributing to the devil power over the air, that will be considered when we come to the sixth chapter. At present, we shall merely advert to the strange absurdity of the Manicheans, in endeavoring to prove from this passage the existence of two principles, as if Satan could do anything without the Divine permission. Paul does not allow him the highest authority, which belongs to the will of God alone, but merely a tyranny which God permits him to exercise. What is Satan but God’s executioner to punish man’s ingratitude? This is implied in Paul’s language, when he represents the success of Satan as confined to unbelievers; for the children of God are thus exempted from his power. If this be true, it follows that Satan does nothing but under the control of a superior: and that he is not ( αὐτοκράτωρ) an unlimited monarch.
We may now draw from it also this inference, that ungodly men have no excuse in being driven by Satan to commit all sorts of crimes. Whence comes it that they are subject to his tyranny, but because they are rebels against God? If none are the slaves of Satan, but those who have renounced the service, and refuse to yield to the authority, of God, let them blame themselves, for having so cruel a master.
By the children of disobedience, according to a Hebrew idiom, are meant obstinate persons. Unbelief is always accompanied by disobedience; so that it is the source — the mother of all stubbornness.
(120) “The Greek word αἰών, and likewise the Latin word AEvum, both signify the ‘lip of man’ and from thence, by an easy figure, ‘the manner and custom’ of a person’s living; and therefore it denotes here the corrupt principles and morals, and particularly the idolatrous practices of the Heathen world, with which the Ephesians were as truly chargeable as the rest of mankind, before their conversion to the faith of Christ.” — Chandler.
Fuente: Calvin’s Complete Commentary
(2) The course (or, age) of this world.Here again are united the two words often rendered by world, the former signifying simply the age, or appointed period of this visible universe, the latter its material and sensuous character. When we are warned against the one (as in Rom. 12:2, Be not conformed to this world; see also 1Co. 1:20; 1Co. 2:6; 2Ti. 4:10), it is against the vanitythat is, the transitoriness and unrealityof the present life; when against the other (see Gal. 4:3; Gal. 6:14; Col. 2:8-10), it is against its pomp, its carnal, material, unspiritual splendour. Here the former life of the Ephesians is described as at once transitory and carnal.
The prince of the power of the air.The connection of the world with the Evil One as its prince is not uncommon in Holy Scripture (see Joh. 12:31; Joh. 14:30; Joh. 16:11); and the power of this passage is exactly that which Satan claims as committed to him in Luk. 4:32. But the phrase the power of the air is unique and difficult. We note (1) that this phrase signifies not a power over the air, but a power dwelling in the region of the air. Now, the word power (see Note on Eph. 1:21), both in the singular and the plural, is used in this Epistle, almost technically, of superhuman power. Here, therefore, the Evil One is described as the prince, or ruler, of such superhuman powerconsidered here collectively as a single power, prevailing over the world, and working in the children of disobediencein the same sense in which he is called the prince of the devils, the individual spirits of wickedness (Mat. 9:34; Mat. 12:24). Next (2), Why is this spoken of as ruling in the air? There may possibly be allusion (as has been supposed) to the speculations of Jewish or Gentile philosophy; but it seems far more probable that the air is here meant simply to describe a sphere, and therefore a power, below the heaven and yet above the earth. The air is always opposed to the bright ether, or to the spiritual heaven; the word and its derivatives carry with them the ideas of cloudiness, mist, and even darkness. Hence it is naturally used to suggest the conception of the evil power, as allowed invisibly to encompass and move above this world, yet overruled by the power of the true heaven, which it vainly strives to overcloud and hide from earth. In Eph. 6:12 the powers of evil are described with less precision of imagery, as dwelling in heavenly places, the opposition being there only between what is human and superhuman; yet even there the darkness of this world is referred to, corresponding to the conception of cloudiness and dimness always attaching to the air.
The spirit that now worketh in the children of disobedience.The Greek here shows that the word spirit must be taken in apposition, not to prince, as an English reader would naturally suppose, but to power. As the individual demons when considered as working on the human spirit are called spiritsunclean spirits in the Gospels, evil spirits in Act. 19:12 (comp. Act. 16:16), deceiving spirits in 1Ti. 4:1so here the collective power of evil, considered as working in the children of disobedience, is called a spirit, like the spirit of the world, in 1Co. 2:12, but here even more distinctly opposed to the Spirit of God. In reference to this spiritual power over the soul our Lords casting out demons is described (Act. 10:28) as a deliverance of those who were oppressed of the devil; the apostolic work of conversion (Act. 26:18) as a turning from the power of Satan to God, and excommunication as a deliverance to Satan (1Co. 5:5; 1Ti. 1:20); and in 2Th. 2:9 exactly the same word for inward working is applied to the action of Satan on the soul. From this half-personal use of the word spirit it is easy to pass to the more abstract sense of an inner spiritual principle (as in Rom. 8:15; Rom. 11:8; 2Ti. 1:7; 1Jn. 4:6).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Wherein, according to the Greek, properly refers to sins, implying an habitual course of trespasses. Walked, together with had conversation and fulfilling, in Eph 2:3, shows that Paul is not describing the congenital depravity of the Ephesians as a state, but their course of practical adult depraved conduct. This is specially important to note, in order to a true understanding of the last half of Eph 2:3.
The course of this world The aeon of this cosmos. Both aeon and cosmos are often translated world.
But the latter more usually signifies the world-frame, the physical creation, the former the world-period, and the spirit of that period. This world is terrene in opposition to the heavenly. The aeon is the temper of the age.
The prince of the power of the air Dr. Eadie well says: “The prince of darkness is not only prince, but god of this world, (2Co 4:4,) and his power is mentioned, Act 26:18. Again, he is styled prince of this world, Joh 12:31; Joh 14:30; Joh 16:11. His principality is spoiled, Col 2:15, and Jesus came to destroy his works, 1Jn 3:8.
Believers are freed from his power, 1Jn 5:18; Col 1:13.” Power is used, as above in Eph 1:21, to signify the body of powerful beings the hierarchy, or rather demonarchy, collectively embodied. Of the air, signifies the place in which the demonarchy exist and hold empire. So when we speak of throwing a stone into the air, we refer not to the element, but to the space. So Act 22:23: “They threw dust into the air.” And 1Th 4:17: “To meet the Lord in the air.” In both places the reference is not to the aerial matter, but to the visible vicinity, the region over the earth’s surface. This is in entire accordance with the uniform view, both scriptural and popular, that spirits of both good and evil belong to our terrene sphere. A spirit region overlies the earth’s surface, like a stratum of atmosphere.
“Millions of spirits walk the earth unseen,
Both when we sleep and when we wake.”
Milton.
So in Job 1:7, Satan describes himself as “going to and fro in the earth, and walking up and down in it.” Our Lord beheld Satan as falling from heaven toward earth. Luk 10:18. So demons, as from the aerial space, possess demoniacs. These views were held by the Jewish doctors, and by the later Greek philosophers and theosophists. Plutarch says, The “air below the pure ether, and below the pure heaven, is full of gods and demons.” “Nay,” says Dr. Eadie, “Augustine held that the demons were penally confined to the air” as to a prison. If (see note on Eph 4:9) hades or the infernum is at the subterranean centre, it would seem by this to extend its domain into the atmospheric heaven. Or, reversely, the seat of the demonarchy may be in the aerial, extending to the earth’s centre.
The spirit This word is not, as the English reader would naturally suppose, in apposition with prince, but with power. This power, the collective body of the demonarchy, is in thought and words concentrated into a spirit, identified with a controlling influence in wicked men. From the spirit region over earth, where they dwell, they settle down like a malaria into the souls of the depraved.
Worketh in Operating like a poison in their hearts; deranging their intellects and inflaming their passions.
Children of disobedience Literal Greek, sons of disobedience; but in the next verse, not in the Greek sons, but children, of wrath. In accordance with a well-known Hebrew idiom the term son, or child, is often figuratively used to signify any quality for which a person is or was distinguished. The Greeks could say, “sons of the Greeks,” as we can say, “sons of America.” But the Hebrews could call the morning star “son of the morning.” They could call an unspiritual interpreter a “son of the letter.” So, Mar 3:17, “sons of thunder.” Luk 10:6, literal Greek, “a son of peace.” Similarly, according to the Greek, 1Th 5:5, “sons of the day.” Joh 12:36, “sons of light.” Luk 16:8, “sons of this age.” Luk 20:36, “sons of the resurrection.” In such use of the words son and child, no idea of being born of the quality or circumstance is retained, as a survey of the instances will amply show.
Disobedience To the moral law, as shown in both heart and life.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Wherein previously you walked according to the course of this world, according to the prince of the power of the air, of the spirit that now works in the sons of disobedience.’
They had been guilty at three levels. They were guilty of personal sin (‘your trespasses and sins’), they were not dupes but rebels; they were guilty of following the dictates of the world (‘the course of this world’), allowing themselves to be carried along either unthinkingly or deliberately in the stream of humanity; they were guilty of allowing themselves to be swayed by Satan (‘the spirit who works in disobedient people’), by closing their minds to the light when it came.
‘You walked.’ They had walked in sin because they had walked in darkness (Joh 8:12; Joh 11:10), in the vanity of their mind (Eph 4:17), following the dictates of the flesh (Rom 8:1; Rom 8:4). This was their way of life. This is in contrast to those who walk in the light (Joh 12:35), in the steps of faith (Rom 4:12), in accordance with the Spirit (Rom 8:1; Rom 8:4), in newness of life (Rom 6:4). This is the Christian’s way of life.
‘According to the course (the age) of this world.’ They had followed the spirit of the age and had been tied down by, and submerged in, the ideas of an unbelieving world. To walk with the majority view is to walk in sin because man is sinful.
‘According to the prince of the power of the air, of the spirit who now works in the sons of disobedience.’ While they may not have been aware of it they were also carried along in their ways by spiritual forces, the spirit who now works in disobedient people (‘The sons of disobedience’ means those who follow and are taken up with disobedience). So three factors were involved; their own choice, the influence of the age, and the workings of Satan.
‘The prince of the power of the air.’ A controlling spirit over ‘the power of the air’. In Col 1:13 ‘power’ is equivalent to ‘kingly rule’, for it compares ‘the power of darkness’ with ‘the kingly rule of His beloved Son’. Thus the idea may be of a prince ruling over ‘a kingdom’, a kingdom of spiritual beings not naturally of this earth, and of all who walk in disobedience. ‘The air’ may be seen as a kind of No Man’s Land, almost equivalent to the ‘heavenlies’, but excluded from them, and thus a minor spiritual sphere, from which Satanic forces attack the heavenlies (Eph 6:12). It is the sphere of those who do not know God or walk with Him. We can compare how in Revelation Satan was seen as attacking the forces of Heaven and was cast out of the heavenly realm (Rev 12:8 compare Luk 10:18). In our view both these verses in Revelation are speaking of the time when Jesus was resurrected (see Revelation).
Alternately the ‘power of the air’ may be seen as evil winds, which may tie in with the idea of ‘winds’ of false doctrine tossing men to and fro like leaves (Eph 4:14). Winds are often symbols of disaster (see especially Job 1:19 with 12 where such were specifically Satan’s work).
‘The spirit who now works in the sons of disobedience.’ This can only be the Devil, Satan, the adversary and tempter (Mat 4:10; Mat 16:23; Mar 4:15; Luk 22:3; Act 5:3; Act 26:18; 2Co 11:14; Eph 4:26; Eph 6:11; 1Ti 5:15 ; 1Pe 5:8; 1Jn 3:8-10). He himself is in rebellion against God, and he has thus brought others into that same spirit of rebellion.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 2:2. Wherein in time past ye walked The Ephesians were remarkable, in the midst of all their learning, for a most abandoned character. They banished Hermodorus merely for his virtue; thereby in effect making a law, that every modest and temperate man should leave them. The word , rendered world, may be observed in the New Testament to signify the lasting state and constitution of things in the great tribes or collections of men, considered in reference to the kingdom of God; whereof there were two most eminent, and principally intended by the word , when that is used alone; and that is , this present world, which is taken for that state of the world wherein the children of Israel were God’s people, and made up his kingdom upon earth; the Gentiles, that is to say, all the other nations of the world, being in a state of apostacy and revolt from him, the professed vassals and subjects of the devil, to whom they paid homage; and , the world to come,i.e. the time of the gospel, wherein God, by Christ, broke down the partition-wall between Jew and Gentile, and opened a way for reconciling the rest of mankind, and taking the Gentiles again into his kingdom, under the Lord Jesus Christ, under whose peculiar rule he had put it. The phrase, prince of the power of the air, whatever it may mean besides, intimates, that Satan possessed great power; and, consequently, that our Saviour’s virtue, which was able to struggle with and conquer him, both in the wilderness and in the garden of Gethsemane, was inconceivablygreat, and remarkably illustrious. The original, which we render, now worketh in the children of disobedience, is very strong and emphatical, both in the denomination it gives to the heathen in general, as children of rebellion and obstinacy, who would yield to no persuasion which would urge them to a better course of life (as the etymology of the word imports) and in the forcible manner in which it expresses the influence of Satan over themas inspired, or possessed by him. The words might be rendered here, even that Spirit who now operates powerfully in the children of disobedience.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 2:2 . Shadows before the light which arises in Eph 2:4 .
] domain, in which , etc. It is the pre-Christian sphere of life , and then follows ( . . .) the normal standard which rules in it. has shaped itself after the gender of the last substantive, but embraces both. See Matthiae, p. 991.
] according to the age of this world , i.e. as was in keeping with the period of time appointed for the present world (subsisting up to the Parousia). For immorality is the characteristic of this world-period (Rom 12:2 ; 2Co 4:4 ; Eph 6:12 ) in contrast to the future new world, in which bears sway, and the nearer the Parousia, the more the is (see on Gal 1:4 ; comp. Eph 5:16 , and on Eph 6:13 ). Others explain as life (so also Harless; comp. H. Stephanus: “secundum eam, quae in hoc mundo est, vivendi rationem,” Castalio, Beza, Grotius, et al. ); for which Rckert who, in a strangely erroneous way, explains it as equivalent to and Matthies put: spirit of the time , and Olshausen: tendency of the time ; comp. Bleek. But, however current in the signification of life may be in classical Greek, especially in Homer, Pindar, Herodotus, and the tragic poets (see Duncan, ed. Rost, p. 47; Blomf. ad Aesch. Prom . 887; Ellendt, Lex. Soph. I. p. 50), yet in the N.T., often as the habitually used word recurs, it is never so employed, but always in the signification of juncture of time, age . The shift to which Koppe has recourse (comp. Estius and Flatt), that and are synonymous hence Koppe makes equivalent to stands on a level with the capricious inversion of Bretschneider, who makes it tantamount to : homines pravi ut nunc sunt. No, Paul might have written briefly (comp. Eph 1:21 ); but, in accordance with the graphic amplification of the passage carrying such terrible emphasis, he has paraphrased this by . According to Beausobre and Michaelis (“the God of this world”), is meant to denote the devil in polemic reference to the Gnostic doctrine of aeons (see what follows). According to Baur, p. 433 f., the expression itself is a Gnostic one, equivalent to the (comp. Eph 6:12 ), and denoting the devil . But this is imported, inasmuch as the explanation of in the sense usual in the N.T. yields quite a Pauline thought. The devil appears only in what follows , and would, if he was to he designated already here, and that as Lord of the pre-Messianic period, have been designated, as at 2Co 4:4 , as , or in a like concrete manner.
] climactic parallel to the preceding. “Sic res fit expressior,” Bengel. The opposite is , Eph 4:24 ; 2Co 7:9 . Comp. 1Jn 5:14 : . The devil Paul here represents as the ruler over the might of the air , in which is collective , denoting the totality of the mighty ones (the demons, Mat 12:24 ) concerned. Comp. Lobeck, ad Phryn. p. 469; Bernhardy, p. 47. This has its seat in the air, which exists between heaven and earth ( ); the atmosphere, pertaining, in contrast to the higher pure (see Duncan, Lex. Hom. , ed. Rost, p. 36), still to the physical realm of earthly things ( , Soph. El . 87), is the seat, the territory of the might of the demons. This and nothing else Paul expresses in distinct words, the (Oecumenius, comp. Theophylact), the (Chrysostom) of the demons; and neither ought to have been taken (Clericus, Heinsius, Michaelis, Storr, Flatt, Matthies, and others) as equivalent to (Eph 6:12 ; Col 1:13 ), because, though it may, as it often does in Homer, denote misty gloom , clouds, etc., in contradistinction to the pure , it never takes the place of the absolute (comp. Buttmann, Lexilog . I. p. 115), and in the N.T. always means simply air ; nor ought it to have been explained by a metonymy as mundus (Thomas, Bullinger, and others). According to Hahn, Theol. d. N.T. I. p. 328 f., is designed to express the aeriform nature of the demons; they are not really spiritual , but only spirit-like ; aeriformness is their physical constitution. This is already in itself incorrect, since the demons must of necessity have the same physical constitution as the angels (including also their supra-terrestrial corporeity, comp. on Mat 22:30 ), and hence, although they have become , they have yet remained , see in this very Epistle, Eph 6:12 ( ). Olshausen would remove the demons from the atmosphere by taking as equivalent to , [129] appealing to 1Th 4:17 (where, however, is nothing else than air ), and even giving out this passage as the only one in the N.T. where the word elsewhere occurs (but see Act 22:23 ; 1Co 9:26 ; 1Co 14:9 ; Rev 9:2 ; Rev 16:17 ). As an equally exemplary companion-piece of rationalizing artifice may be quoted the interpretation of Stolz, Erlut . p. 175: “We have here to think of the rational beings acting and walking upon the earth , of men, who as sensuous creatures breathe in the air , in the atmosphere surrounding the earth.” Hofmann, who elsewhere took erroneously as equivalent to , would now ( Schriftb . I. p. 457) not less erroneously make dependent upon , and by the latter understand the atmosphere formed by the breathing of that . “So long as they [the disobedient] allow this spirit to be their spirit, they live in the atmosphere thereof, and as it were inhale it an atmosphere, which is the sphere of dominion [the ] of Satan.” But apart from the clumsy and obscure accumulation of three genitives (at 2Co 4:4 ; 2Co 4:7 , they flow easily and clearly one out of the other), there may be urged against this view generally the strange awkwardness of the thought (“the air of the spirit which worketh in the disobedient is the atmosphere formed by the breathing of the same spirit”), and more specially the considerations, first, that does not mean sphere of dominion; [130] secondly, that there is nothing to indicate that the originated through the breathing (or blowing) of the spirit (we should at least expect the essential instead of ); thirdly, that, if is to denote the sphere of dominion, would be only an ambiguous pleonasm, and we cannot see why Paul should not have written merely . . .
As regards the historic basis of the conception of the apostle, that the demons have their abode in the air, he has carried it over from his pre-Christian, Jewish-Rabbinic circle of ideas into the contents of his Christian belief . It is true that there are found among the Rabbins very diverse, confused, and at times very monstrous assertions concerning the dwelling-place of the demons (see, especially, Eisenmenger, Entdeckt. Judenth . II. p. 437 ff.), but Harless (followed by Olshausen) far too hastily thence concludes: “ in such sloughs as these one seeks in vain for the explanation of the apostle’s expression .” For while there are found diverse opinions in the Rabbins, and among them also that which assigns to the demons the air as a territory, the expression of the apostle shows us which of the different Rabbinic conceptions he has not followed, and which is accepted by him. Thus doubtless, e.g., the doctrine which R. Bechai, in Pentat . f. 90, 1, presents as a well-known one, that only those demons which produce dreams dwell in the air, but those which seduce man to sin in the man himself, and yet others in the depths of the sea, is not the view of the apostle. But the belief, which Paul here announces as his own and presupposes in his readers, namely, that the demoniac kingdom in general, and not merely a single division of it, is in the air, is to be found very definitely preserved among the Rabbins also. For (1) the very Rabbinical tenet of the winged nature of the demons (Talmud, Chagig . 2; R. Eliezer in Bartolocc. I. p. 320 ff., al. ) manifestly points to the region of the air as their abode, since they are shut out from the communion of God . (2) In particular passages this is expressly stated. Comment. in libr. Aboth . f. 83, Ephesians 2 : “Sciendum, a terra usque ad expansum omnia plena esse turmis et praefectis, et infra (that is precisely in the ) plurimas esse creaturas laedentes et accusantes, et omnes stare ac volitare in are,” etc. Further, it is said in Tuf haarez , f. 9, 2, that under the sphere of the moon, which is the last under all, is a firmament ( ) and there are the souls of the devils, etc. See Eisenmenger, II. p. 411. Further, R. Bechai says, in Pentat . f. 139, 4, where he is explaining how it comes about that the demons know what is future: “because they dwell in the air ( ), they learn future things from the princes of the planets.” The same R. Bechai, in Pentat . f. 18, 1, relates, as a Rabbinical tradition, that Noah had in his ark, according to Gen 6:19 , preserved devils also, and says in confirmation of this exposition: for it would have been impossible for them to remain in their own place, which is the air ( ). Comp. Nishmath chasim , f. 115, 2. The assertion, too, of R. Menasseh, in Eisenmenger, II. p. 456 f., that the rising smoke of the incense which was offered to the devils was their food, points to the air as their dwelling-place; as, indeed, according to the Cabbala ( Cabb. denud . I. p. 417), the demons dwell “below the upper sanctuary.” [131] Thus much, consequently, is clear and transparent enough in the “ muddy sloughs ” of Rabbinical tradition, that the kingdom of the demons was located in the air; and with this we find the apostle in agreement. Hence we have no right to deny that he has retained this conception from the sphere of his Rabbinical training, but at the same time it would be quite unwarrantable to attribute to him the singularities associated with this tenet by the Rabbins, since, in fact, he asserts nothing more than that the devilish powers are in the air . This is a simple historical statement, in which, we may add, it is quite arbitrary to discern a “ profound hint,” namely, of their dismal and spectral nature (in opposition to Schenkel). The right explanation is given also by Schmid, Bibl. Theol . 86, and Bleek. Among the Pythagoreans, too, we meet with an analogous view (Diog. Laert. viii. 32: , , and compare the other passages in Wetstein, and Elsner, p. 206; Dougt. Anal . p. 127); but quite unfounded is the assertion of Wetstein: “P. ita loquitur ex principiis philosophiae Pythagoreae, quibus illi, ad quos scribit, imbuti erant.” Paul presupposes in his readers an acquaintance with his expression as the expression of his doctrine, and speaks so emphatically and solemnly that any sort of accommodation is not to be thought of.
] is still dependent on , so that the power over which the devil rules, after being designated as regards its outward existence by the phrase , is now designated as regards its active operation in men’s hearts, namely, as the spirit which is at work in the disobedient . This , of which Satan is the ruler, is not, however, to be thought of as being the human mind , since, thus understood, it would not suit as apposition to the which is different from the human individuality, as, indeed, . . . . points to an agent different from the human individual; but rather as the principle proceeding from its , the devil, and passing over into men to become operative in their hearts the antithesis of the Holy Spirit which proceeds from God . Comp. on 1Co 2:12 . This is, in contrast to , the , 1Jn 4:6 . It is not, however, “odd” (de Wette), nor is it “unnatural” (Bleek), to speak of a “ ruler of this spirit ;” but this is quite analogous to the conception, according to which Christ is spoken of as “ Lord of the Holy Spirit ” (2Co 3:18 ). We have further not to understand collectively (Vatablus, Grotius, Estius, Wolf, Michaelis, Holzhausen); for the is, indeed, the sum total of the plurality of the demons, but the spirit , which is brought by its ruler, the devil, into the hearts of men and operates within them, is in all . one and the self-same spirit, just as the Holy Spirit is in all individuals who believe one and the same. Others regard as apposition to . . . . ., in that they either assume the use of an abnormal case occasioned by a deviation from the construction (genitive for accusative), as Piscator, Calovius, Semler, Koppe, Rosenmller, Rckert, de Wette, Bleek, or look upon the genitive as one of apposition to , as Flatt. But how purely arbitrary is the former! and how impossible the latter, since in accordance with its significance demands a defining genitive, and already has it in . . ., and consequently cannot be taken in any other relation!
] is emphatic, not, however, as Meier supposes (comp. Zanchius): “ even now , when it is so powerfully counteracted by the gospel,” which must have been expressed by (as Ignat. ad Smyrn. interp. 7); but stands opposed to the preceding , when the diabolic was active in all , even in the readers. Comp. Eph 2:3 . Rckert (comp. Bengel and Holzhausen) thinks of the extraordinary, especially dangerous power which the Satanic kingdom developed just at the time of the redemption (2Th 2:2 ff.); so also de Wette. But that could not be understood from the simple ., and would have required the addition of a , , or the like. According to Olshausen, is to be held as opposed to the future age, and to make the diabolic activity appear as limited , in contrast to the everlasting, divine activity of the Holy Spirit. But a contrast to the is not at all implied in the context; indeed, it was entirely self-evident that the Satanic activity extends only to the time before the Parousia; how then could it occur to a reader to find in the a negation of the ?
.] in their souls. The expression . . is Hebraizing (for among Greek writers are found only such expressions as , , and the like, but not with abstract nouns; see Blomfield, Gloss. Pers . 408, p. 138; Stallb. ad Plat. Phil. p. 107), and denotes the dependence which has its basis in the relation of the person or thing concerned to the genitive-noun, here the genesis of the spiritual condition , so that (comp. Rom 2:8 ) would signify the same thing. Comp. Winer, p. 213 [E. T. 298]. The opposite is , 1Pe 1:14 . By , however, is not meant unbelief (Luther, Bengel, Koppe, Harless, and others); for this could only be logically included under the notion of disobedience as refusal of belief, consequently as opposite to the (Rom 1:5 ; Heb 4:6 ; Heb 4:11 ; and see Fritzsche on Rom 11:30 ). And with that sense in the present case the following would be at variance, since not all Jewish-Christians had, like Paul, resisted the faith. Now, as Paul is speaking only of the immorality of the unbelievers (Eph 2:1 ; Eph 2:3 ), is here the want of compliance towards God (Rom 11:30 ), i.e. towards His revealed and natural law respectively (Rom 2:8 ff.), displaying itself through their immoral conduct .
[129] He holds that Paul has perhaps employed the expression for the purpose of characterizing the demons as not indeed earthly, but yet also as not heavenly. He has employed the expression, just because he conceived of the demons as making their abode in the atmosphere. And he does not choose a higher expression (as in Eph 6:12 ) for this sphere, because he wishes here to make the reader feel the lower domain of the power as opposed to the heavenly domain, and thus also the ignominious character of the same; hence the expression is neither accidental nor strange (in opposition to Hofmann).
[130] Not even in Luk 23:7 , where it expresses the idea of governing authority, of jurisdiction . So often in Plutarch, Diodorus, etc.
[131] With this Rabbinical view agrees also Test. XII. Patr . p. 729: , where means to be found in the air . See Plat. Epin . p. 948 D: , . Comp. Test. XII. Patr . p. 547. If we take in such passages as aeriform (Hahn), we confound it with (Arist. de Anim. iii. 13; Metaph . ix. 7). Comp. rather, Ascens. lsa . 10: “descendit in firmamentum, ubi princeps hujus mundi habitabat.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
Ver. 2. Wherein ye walked ] Hence, Act 14:16 ; sin is called a way, but it leads to the chambers of death.
According to the course of this world ] The mundaneity or worldliness of the world (as the Syriac rendereth it), which is wholly set upon wickedness (as Aaron saith of his worldlings, Exo 32:22 ), and takes no care for the world to come.
According to the prince, &c. ] The devil, by whom wicked men are acted and agitated. Gratian was out in saying that Satan is called prince of the world, as a king of chess, or as the cardinal Ravenna, only by derision. Evil men set him up for their sovereign, and are wholly at his beck and obedience.
The spirit that now worketh ] As a smith worketh in his forge, an craftsman in his shop. A natural man as he is the heir of original and father of actual sin, so his soul and all the powers thereof are but Satan’s shop of sins; his body and all the parts thereof, tools of sin; his life, and all his actions of both soul and body, a trade of sin, by the same reason.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 .] in which ( , the last substantive, but applying in fact to both) ye once walked (we hardly need, as Eadie, al., go back every time to the figure in the word has become with the Apostle so common in its figurative sense. See Fritzsche’s note, Rom. vol. iii. p. 140) according to (after the leading of, conformably to) the course (so E. V.: the very best word, as so often. The meaning of here is compounded of its temporal and its ethical sense: it is not exactly ‘ lifetime ,’ ‘duration,’ nor again ‘fashion,’ ‘spirit,’ but some common term which will admit of being both temporally and ethically characterized, ‘career’ or ‘course.’ Beware 1) of taking and as synonymous, and the expression as a pleonasm (“utrumque nominat, seculum et mundum, cum sufficeret alterum dixisse,” Estius), 2) of imagining, as Michaelis and Baur, that the expression is a gnostic one, the on being the devil : for, as Meyer remarks, the ordinary sense of gives a good meaning, and one characteristic of St. Paul. See Gal 1:4 , for a use of somewhat similar, but more confined to the temporal meaning) of this world (St. Paul generally uses , but has . in 1Co 3:19 ; 1Co 5:10 ; 1Co 7:31 . It designates the present system of things, as alien from God, and lying in the evil one), according to the ruler of the power of the air (the devil the , 2Co 4:4 , is clearly meant: but it is difficult exactly to dissect the phrase, and give each word its proper meaning. appears to be used here as in Homer, , , , , and the like, to represent the aggregate of those in power: as we say, ‘the government.’ So that all such renderings as ‘princeps potentissimus’ are to be at once dismissed. So also is every explanation which would ascribe to the Apostle a polemical, or distantly allusive tendency, in an expression which he manifestly uses as one of passage merely, and carrying its own familiar sense to his readers. This against Michaelis, and all who have imagined an allusion to the gnostic ideas and Wetst., who says, “Paulus ita loquitur ex principiis philosophi Pythagore, quibus illi ad quos scribit imbuti erant.” Not much better are those who refer the expression to Rabbinical ideas for its source. The different opinions and authorities (which would far exceed the limits of a general commentary) may be seen cited and treated in Harless, Stier, and Eadie. I am disposed to seek my interpretation from a much more obvious source: viz. the persuasion and common parlance of mankind, founded on analogy with well-known facts. (Ellic., edn. 2, disapproves this, but without sufficiently attending to my explanation which follows, which, as in so many cases where he imagines a difference between our interpretations, is practically the same as his own,) We are tempted by evil spirits, who have access to us, and suggest thoughts and desires to our minds. We are surrounded by the air, which is the vehicle of speech and of all suggestions to our senses. Tried continually as we are by these temptations, what so natural, as to assign to their ministers a dwelling in, and power over that element which is the vehicle of them to us? And thus our Lord, in the parable of the sower, when He would represent the devil coming and taking away the seed out of the heart, figures him by . The Apostle then, in using this expression, would be appealing to the common feeling of his readers, not to any recondite or questionable system of dmonology. That traces are found in such systems, of a belief agreeing with this, is merely a proof that they have embodied the same general feeling, and may be used in illustration, not as the ground, of the Apostle’s saying.
All attempts to represent as meaning ‘ darkness ,’ or ‘ spirit ,’ are futile, and beside the purpose. The word occurs (see reff.) six more times in the N. T. and no where in any but its ordinary meaning), of the spirit ( being used as designating (see above) the personal aggregate of those evil ones who have this power, , in apposition with it, represents their aggregate character, as an influence on the human mind, a spirit of ungodliness and disobedience, the of 1Co 2:12 , the aggregate of the of 1Ti 4:1 . So that (against Harless) the meaning of , though properly and strictly objective, almost passes into the subjective, when it is spoken of as . . . And this will account for the otherwise harsh conjunction of . As he (the devil) is the ruler of , whose aggregate is, so he is the of the thoughts and ways of the ungodly, of that which works in them. The genitive, , must not be taken, as by many Commentators and by Rckert, as in apposition with , by the Apostle’s negligence of construction. No such assumption should ever be made without necessity; and there is surely none here) which is now (i.e ‘ still :’ contrast to , to you , who have escaped from his government: no allusion need be thought of to the interval before the being that of the hottest conflict between the principles (2Th 2:7 . Rev 12:12 ), as De W.) working in the sons of (the expression is a Hebraism, but is strictly reproduced in the fact: that of which they are sons, is the source and spring of their lives, not merely an accidental quality belonging to them) disobedience (the vulg. renders it diffidentia , but unfortunately, as also Luther Unglaube; for both here and in ch. Eph 5:6 , it is practical conduct which is spoken of. Doubtless unbelief is the root of disobedience: but it is not here expressed, only implied. In Deu 9:23 , . , and the allusion to it in Heb 4:6 , , we have the disobedience in its root here, in its fruits cf. Eph 2:3 , . . .):
Fuente: Henry Alford’s Greek Testament
Eph 2:2 . : wherein in time past (RV, “aforetime”) ye walked . The takes the gender of the nearer noun, but refers to both the and the . Trespasses and sins were the domain in which they had their habitual course of life in their former heathen days. : according to the course (or age ) of this world . As the of the former clause gave the stated sphere within which their pre-Christian life moved, so the of this clause and the next gives the standard to which it conformed and the spirit by which it was ruled. The phrase might have sufficed; the fuller form which introduces both and is more expressive. The is the world as the objective system of things, and that as evil. The is the world as a world-period the world as transitory. In such a connection as the present comes near what we understand by “the spirit of the age,” but is perhaps most happily rendered course , as that word conveys the three ideas of tenor, development , and limited continuance . This course of a world which is evil is itself evil, and to live in accordance with it is to live in trespasses and sins. : according to the prince of the power of the air . A yet darker colour is now given to the description of the former heathen walk of those addressed. Their life was determined and shaped by the master of all evil, the supreme ruler of all the powers of wickedness. The terms obviously designate Satan, but their precise sense is somewhat difficult to decide. Three different shades of meaning are suggested for here, viz. , ( a ) supreme right or power , in which case the idea would be the prince to whom belongs the authority of the air; ( b ) the domain or sphere of authority, as possibly in Col 1:13 (Chrys., Theod., Hofm., Oltr.); ( c ) authority in the collective sense, the totality of evil powers, all that is known as evil authority. The third sense is supported in some measure by Rom 13:1-2 , and is preferred by most. The idea thus becomes “the prince who rules over all that is called authority”. The then is best taken as the gen. of place, denoting the seat of this overlordship of evil. The word cannot be taken as equivalent to mundus (Aquin.) or (Olsh.) or (Kl.) or (Hofm.); neither can it express the quality of these evil powers their incorporeal or aeriform nature (Hahn). In all its other NT occurrences (Act 22:23 ; 1Co 9:26 ; 1Co 14:9 ; 1Th 4:17 ; Rev 9:2 ; Rev 16:17 ) it has the literal sense. It has it here, and it describes these demonic powers as between earth and heaven, in that “supra-terrestrial but subcelestial region ( , Chrys.) which seems to be, if not the abode, yet the haunt of evil spirits” (Ell.). Thus the prince of evil is described as the Lord-Paramount over all the demonic powers; and these demonic powers, as having their seat in the air, are distinguished from the angels whose abode is in heaven ( , Mat 24:36 ). The Rabbinical literature has many extraordinary and grotesque speculations about the demons as being winged (Talmud, Chagig. , 2), as dwelling in the air (R. Bechai, Pent. , f. 139, 4), about the souls of devils as dwelling in a firmament under the sphere of the moon ( Tuf haarez , f. 9, 2), etc. Such fancies were also entertained by the Greek philosophers, e.g. , the Pythagoreans (Diog. Laert., viii. 2). But these have little or no relation to the present passage. In Philo and in the Jewish Pseudepigraphic writings things more akin to it are found. There is, e.g. , the description of Beliar as the ( Test. xii. Patr. p. 729); of the “prince of this world” as dwelling in the firmament ( Ascens. Isaiah , 10 ); of the “air” as peopled by souls (Philo, Gig. , i. 263). But even these form very partial analogies, and the passages in the Book of Enoch (ch. xv., 10, 11, 12; xvi., 1), which have been taken to refer to the subject, are of uncertain interpretation ( cf. Charles, Book of Enoch , p. 84). We have no definite knowledge, therefore, of the origin of this idea. But it seems to have been familiar enough to the readers to require no explanation. : of the spirit that worketh now in the sons of disobedience . How is the gen. to be construed? It naturally suggests itself to regard the “spirit” now mentioned as in apposition to the “prince” just described. But to understand the gen. here as continuing the acc. (Rck., De Wette, Bleek, etc.) is to take too violent a liberty with grammar. The is under the regimen of the as the is, and it adds something to the idea. The ruler over all that is called authority is also the ruler over this particular spirit. It is objected that the designation of a ruler over a spirit is an anomaly. But we have a parallel in the Pauline description of Christ as (2Co 3:18 ). The here is not the spirit or mind of man (which would be inconsistent with the force of the ), nor is it a collective term equivalent to the (for its form is against that, as is also the statement of its operation). It is either ( a ) the evil principle or power that comes into men from Satan, cf. , 1Co 2:12 ; , 1Jn 4:3 ; , Eph 4:23 ; or ( b ) the personal Spirit that particular Spirit whose domain and work are in evil men. The latter is perhaps to be preferred, as in more definite accordance with the contrast with the Holy Spirit of God which seems to be in view. By is meant not merely unbelief but disobedience . Its stated sense in the NT is that of “obstinate opposition to the Divine will” (Thay.-Grimm, sub voce ). The term in its topical sense and followed by the gen. of a thing , expresses what is in intimate relation to the thing, what belongs to it and has it as its innate quality. “Sons of disobedience” are those to whom disobedience is their very nature and essential character, who belong wholly to it. It is a well-known Hebrew idiom, occurring often in the NT, especially in the case of Hebraisms of translation. But the same or similar forms are found now and again in profane Greek, especially in inscriptions and in dignified speech ( cf. Plato’s use of , Phacdr. , p. 275 D), the of the Tragedians, etc.; see Deissmann, Bible Studies , pp. 161 166. The does not refer to the present in contrast with the future of the Parousia (Olsh.), nor with any other future; nor again is it = “ Even now,” which would have been . It looks back upon the previous , and contrasts the present working of the with the past. Once that spirit worked in all those addressed; now it works not in them indeed, but in those given over to disobedience to God’s will. So the lordship belonging to the Prince of evil extends not only over all those malign powers whose seat is in the air, but also and more particularly over that Spirit who operates as an energy of wickedness in the hearts of men opposed to God.
Fuente: The Expositors Greek Testament by Robertson
Wherein = In (Greek. en) which.
in time past = once.
the course (aion) of this world = the age of this world (App-129.)
course. Greek. aion. App-129.
prince = ruler, i.e. Satan. Compare 2Co 4:4. Greek. archon. In this Epistle Paul uses the very terminology of the Gnostic teaching that the universe was ruled by AEONS, emanations of Deity. The archon here being the one who had dominion over the air, and the whole body of AEONS forming the pleroma (fulness) of the spiritual world, in contrast with the emptiness (kenona) or unsubstantial character of the material world (kosmos).
power. App-172.
spirit. App-101.
worketh = is working. See Eph 1:11.
children of disobedience. Hebraism: not disobedient children, but sons (App-108.) of Satan in a special manner, being those in whom he works, and on whom the wrath of God comes (Eph 5:6).
disobedience = the disobedience. See Rom 11:30.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] in which (, the last substantive, but applying in fact to both) ye once walked (we hardly need, as Eadie, al., go back every time to the figure in -the word has become with the Apostle so common in its figurative sense. See Fritzsches note, Rom. vol. iii. p. 140) according to (after the leading of, conformably to) the course (so E. V.: the very best word, as so often. The meaning of here is compounded of its temporal and its ethical sense: it is not exactly lifetime, duration, nor again fashion, spirit, but some common term which will admit of being both temporally and ethically characterized,-career or course. Beware 1) of taking and as synonymous, and the expression as a pleonasm (utrumque nominat, seculum et mundum, cum sufficeret alterum dixisse, Estius), 2) of imagining, as Michaelis and Baur, that the expression is a gnostic one, the on being the devil: for, as Meyer remarks, the ordinary sense of gives a good meaning, and one characteristic of St. Paul. See Gal 1:4, for a use of -somewhat similar, but more confined to the temporal meaning) of this world (St. Paul generally uses , but has . in 1Co 3:19; 1Co 5:10; 1Co 7:31. It designates the present system of things, as alien from God, and lying in the evil one), according to the ruler of the power of the air (the devil-the , 2Co 4:4, is clearly meant: but it is difficult exactly to dissect the phrase, and give each word its proper meaning. appears to be used here as in Homer, , , , , and the like, to represent the aggregate of those in power: as we say, the government. So that all such renderings as princeps potentissimus are to be at once dismissed. So also is every explanation which would ascribe to the Apostle a polemical, or distantly allusive tendency, in an expression which he manifestly uses as one of passage merely, and carrying its own familiar sense to his readers. This against Michaelis, and all who have imagined an allusion to the gnostic ideas-and Wetst., who says, Paulus ita loquitur ex principiis philosophi Pythagore, quibus illi ad quos scribit imbuti erant. Not much better are those who refer the expression to Rabbinical ideas for its source. The different opinions and authorities (which would far exceed the limits of a general commentary) may be seen cited and treated in Harless, Stier, and Eadie. I am disposed to seek my interpretation from a much more obvious source: viz. the persuasion and common parlance of mankind, founded on analogy with well-known facts. (Ellic., edn. 2, disapproves this, but without sufficiently attending to my explanation which follows, which, as in so many cases where he imagines a difference between our interpretations, is practically the same as his own,) We are tempted by evil spirits, who have access to us, and suggest thoughts and desires to our minds. We are surrounded by the air, which is the vehicle of speech and of all suggestions to our senses. Tried continually as we are by these temptations, what so natural, as to assign to their ministers a dwelling in, and power over that element which is the vehicle of them to us? And thus our Lord, in the parable of the sower, when He would represent the devil coming and taking away the seed out of the heart, figures him by . The Apostle then, in using this expression, would be appealing to the common feeling of his readers, not to any recondite or questionable system of dmonology. That traces are found in such systems, of a belief agreeing with this, is merely a proof that they have embodied the same general feeling, and may be used in illustration, not as the ground, of the Apostles saying.
All attempts to represent as meaning darkness, or spirit, are futile, and beside the purpose. The word occurs (see reff.) six more times in the N. T. and no where in any but its ordinary meaning), of the spirit ( being used as designating (see above) the personal aggregate of those evil ones who have this power, , in apposition with it, represents their aggregate character, as an influence on the human mind, a spirit of ungodliness and disobedience,-the of 1Co 2:12,-the aggregate of the of 1Ti 4:1. So that (against Harless) the meaning of , though properly and strictly objective, almost passes into the subjective, when it is spoken of as … And this will account for the otherwise harsh conjunction of . As he (the devil) is the ruler of , whose aggregate is,-so he is the of the thoughts and ways of the ungodly,-of that which works in them. The genitive, , must not be taken, as by many Commentators and by Rckert, as in apposition with , by the Apostles negligence of construction. No such assumption should ever be made without necessity; and there is surely none here) which is now (i.e still: contrast to ,-to you, who have escaped from his government: no allusion need be thought of to the interval before the being that of the hottest conflict between the principles (2Th 2:7. Rev 12:12), as De W.) working in the sons of (the expression is a Hebraism, but is strictly reproduced in the fact: that of which they are sons, is the source and spring of their lives, not merely an accidental quality belonging to them) disobedience (the vulg. renders it diffidentia, but unfortunately, as also Luther Unglaube; for both here and in ch. Eph 5:6, it is practical conduct which is spoken of. Doubtless unbelief is the root of disobedience: but it is not here expressed, only implied. In Deu 9:23, . , and the allusion to it in Heb 4:6, , we have the disobedience in its root-here, in its fruits-cf. Eph 2:3, …):
Fuente: The Greek Testament
Eph 2:2. ) and differ;[21] 1Co 2:6; 1Co 2:12; 1Co 3:18-19. The former regulates the latter, and in a manner gives it form: is something more external; something more subtle and internal in its character. Time is spoken of not only physically, but also morally, there being included in its signification [in the notion of it] the character of the men who live in it; and so applies to a long series of times, in which one bad age follows another bad age; comp. Act 14:16; 1Pe 1:18.- , according to the prince) Thus the fact becomes more expressly represented and realized. All men are sensible of the existence of the world; but they are not aware that this prince lurks beneath it; ch. Eph 6:11-12 : comp. Joh 12:31.- , of the power of the air) This power is widely diffused and penetrating: comp. Job 1:15, etc.; but yet it does not reach [it is beneath] the sphere of believers, Eph 2:6; 1Jn 5:18. See Buxt. Dict. Rabb., col. 1495. Even the celestial orbs themselves are various. Christ however is superior to Satan, although the latter also holds himself [keeps a position] in heavenly places; Eph 6:12 [ , in the heavenlies, Engl. Vers., in high places].- , the spirit) In apposition to , . Here the prince himself is not called a spirit: but the spirit in this passage is that internal principle, from which the actions of unbelievers flow, and is opposed to the spirit of the believing sons of God: comp. Luk 4:33.-, now) in the present day; or rather, [that] now most of all; for he does not say, still, or as yet, but now. Those who despise the Gospel through disbelief, remain the slaves of that spirit, and are more and more captivated by him. Express mention of Satan is principally made in the description of the state of the Gentiles; Act 26:18.- , in the children of disobedience or disbelief) Disobedience, or disbelief, in regard to the Gospel, shows of itself how powerful that spirit is. Akin to this is the phrase, children of wrath, Eph 2:3. Wrath abides upon unbelievers, Joh 3:36.
[21] See note, Eph 6:12. is the world, mundus, in its wide extension; the age, sculum, the present world, in its distinguishing character, its course, and the estimate to be formed of it.-ED.
Fuente: Gnomon of the New Testament
Eph 2:2
Eph 2:2
wherein ye once walked-The Gentiles had walked in this rebellion and sin after the practices common to the people of this world, before they became Christians. [The idea of dead creatures walking is not altogether incongruous. It implies that a kind of life remained sufficient for walking; but not the true, full spiritual life.]
according to the course of this world,-This was the way marked out by the world. They thought it brought true good. The course was the gratification of the lusts and appetites of the flesh as a means of happiness. [The course of this world denotes the present system of things, as conducted by those who have regard only to things seen and temporal, and no regard to God or to the future life. When there is spiritual death there is insensibility to these things.]
according to the prince of the powers of the air,-The earth and the surrounding atmosphere constitute the world. Earth, air, water are the trinity of substances essential to the development and ministration of life-vegetable and animal. The evil spirits were supposed to inhabit the air and the devil who ruled over them was called the prince of the powers of the air. In this sense of the term the heavens and the earth were equally corrupted and perverted by man. Hence they must both be purged or purified by fire-pass away and give place to a new heaven and a new earth in which dwelleth righteousness. Hence it is said: The day of the Lord will come as a thief; in the which the heavens shall pass away with a great noise, and the elements shall be dissolved with fervent heat, and the earth and the works that are therein shall be burned up. Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be in all holy living and godliness, looking for and earnestly desiring the coming of the day of God, by reason of which the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? But, according to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness. (2Pe 3:10-13). This refers only to the firmament-the atmosphere. It is all sin-polluted and must be purified by fire. Purified, it will be a new heaven and a new earth in which no sin will enter. In that purified temple God will dwell.
of the spirit that now worketh in the sons of disobedience;-[That particular spirit, whose domain and work are in evil men. Sons of disobedience are those to whom disobedience is their very nature and essential character, who belong wholly to it. Once that spirit worked in all those addressed; now it works not in them indeed, but in those given over to disobedience to Gods will. So the lordship belonging to the prince of evil extends not only over all those malign powers whose seat is in the air, but also and more particularly over that spirit who operates as an energy of wickedness in the hearts of men opposed to God.]
Fuente: Old and New Testaments Restoration Commentary
world
kosmos = world-system. Col 2:20; Joh 7:7. (See Scofield “Rev 13:8”).
Fuente: Scofield Reference Bible Notes
in time: Eph 2:3, Eph 4:22, Job 31:7, Act 19:35, 1Co 6:11, Col 1:21, Col 3:7, 1Pe 4:3, 1Jo 5:19
walked according: Psa 17:14, Jer 23:10, Luk 16:8, Joh 7:7, Joh 8:23, Joh 15:19, Rom 12:2, 1Co 5:10, Gal 1:4, 2Ti 4:10, Jam 1:7, Jam 4:4, 1Jo 2:15-17, 1Jo 5:4
the prince: Eph 6:12, Joh 8:44, Joh 12:31, Joh 14:30, Joh 16:11, 1Jo 5:19, Rev 12:9, Rev 13:8, Rev 13:14, Rev 20:2
of the air: Job 1:7, Job 1:16, Job 1:19, Rev 16:17
the spirit: Mat 12:43-45, Luk 11:21-26, Luk 22:2, Luk 22:3, Luk 22:31, Joh 13:2, Joh 13:27, Act 5:3, 2Co 4:4, 1Jo 3:8, 1Jo 4:4
the children: Eph 2:3, Eph 5:6, Isa 30:1, Isa 57:4, Hos 10:9, Mat 11:19, Mat 13:38, Col 3:6, 1Pe 1:14,*Gr: 2Pe 2:14,*Gr: 1Jo 3:10
Reciprocal: Gen 17:7 – And I Lev 11:16 – General Lev 17:7 – unto devils Num 9:10 – be unclean Num 17:10 – rebels 1Ch 17:9 – the children Job 15:14 – is man Psa 102:20 – those that are appointed to Pro 21:8 – way Ecc 7:29 – they Ecc 11:9 – walk Isa 64:6 – are all Mat 7:13 – for Mat 7:14 – and few Mat 12:44 – my Mat 13:39 – enemy Luk 4:5 – taking Luk 4:6 – and to Luk 10:6 – the Son Luk 11:24 – dry Luk 15:15 – to feed Joh 8:34 – Whosoever Rom 6:19 – for as ye Rom 11:30 – as ye 1Co 2:6 – not 1Co 2:12 – not 1Co 3:3 – and walk 2Co 10:2 – we walked Eph 2:10 – walk Col 2:8 – the rudiments 2Th 2:9 – is Tit 2:12 – this Tit 3:3 – disobedient Heb 4:11 – unbelief Rev 2:10 – the devil Rev 9:11 – they had
Fuente: The Treasury of Scripture Knowledge
SATAN AND HIS WORK
The prince of the power of the air.
Eph 2:2
The New Testament, as it reveals Christ, so also it reveals the Devil. The New Testament depicts Christs life as one protracted contest with the Evil One. It was as the Devils vanquisher that He became mans Saviour. We see this throughout.
The Devil is a reality. The text gives Satans title. The Prince of the Power of the Air. The very title is a revelation in itself. Take it word by word: PrincePowerAir.
I. Prince.What does this word reveal? It is implies lordship, leadership. He is a leader, a ruler. Lordship over what? Ruler over what?
(a) Over this world.
(b) Over his own followers.
II. Power.There are two words in the original which our English version renders by the same word power. Of these, one answers to our word right, or constituted authority, the other answers to might, or the mere power of force. It is curious that the original here indicates constituted authority. His army is an army, not a crowd. His evil ones obey him with the willingness with which you obey one who has authority, distinguished from the grudgingness with which you obey mere force.
III. Air.He is a Prince of the Power of the Air. What does this mean? First and most chiefly, the word has a metaphorical meaning. It sets before you the diffusiveness, the penetrating-ness, the universality of the power which Satan exercises. You talk of the velocity of sound as it travels upon the air, or of the velocity of light as it is transmitted by the ther. These analogies will guide us as to what the phrase teaches here. So, again, we speak of a polluted airof an air laden with infection. If the air is laden with infection, do what you will you cannot bar out the mischief. Door and window are closed in vain against the tainted air. What is in the air will find you, spite of bars and bolts. The tiniest crevice will admit it. So, again, the air gives the idea of universality so far as the earth is concerned. You may go to the Antipodes, but it is the same air you breathe, though under different stars and with a different climate. The air is everywhere. So the phrase tells you that while we are in this sin-laden world we cannot escape the range of Satans influence or the presence of his legions. We are ever in their midst.
Illustration
To those of us who are confirmed a text like this is the most solemn exhortation to Holy Communion I know of. Here in this House of God you breathe awhile the airs of Heaven. You are in Gods House and Presence. Here from His very Presence you breathe a purer atmosphere. Outside, indeed, Satan may range at will. Here, unless you bring him in your own hearts, he cannot come.
Fuente: Church Pulpit Commentary
(Eph 2:2.) -In which ye once walked. This use of the verb originated in the similar employment of the Hebrew , H2143, especially in its hithpahel conjugation, in which it denotes course of life. The agrees in gender with the nearest antecedent-, but refers, at the same time, to both substantives. Khner, 786, 2; Matthiae, 441, 2, c. The marks out the sphere or walk which they usually and continually trod, for in this sleep of death there is a strange somnambulism. Col 3:7. The figure in has been supposed to disappear and leave only the general sense of vivere, as Fritzsche maintains on Rom 13:13, yet the idea of something more than mere existence seems to be preserved. It is life, not in itself, but in its manifestations. Thus living and walking are placed in logical connection- is different plainly from . Gal 5:16; Gal 5:25. Though there was spiritual death, there was yet activity in a circuit of sin, for physical incapacity and intellectual energy were not impaired. Yea, the dead, unconscious of their spiritual mortality, often place up, as their motto of a lower life-Dum vivimus vivamus. But this sad period of death-walking was past-. Their previous conduct is next described as being-
-according to the course of this world-, as usual, expressing conformity. Semler, Beausobre, Brucker, Michaelis, and Baur (Paulus, p. 433) take the as a Gnostic term, and as all but identical with the Being described in the following clauses-the evil genius of the world. Such a sense is non-biblical and very unlikely, yea rather, impossible. Others, such as Estius, Koppe, and Flatt, regard and as synonymous, and understand the phrase as a species of pleonasm. The translation of the Syriac is alliterative- -the worldliness of this world, or the secularity of this seculum. But the defines some quality, element, or character of the . It is a rash and useless disturbance of the phraseology which Rckert on the one hand suggests – ; or which is proposed by Bretschneider on the other- , meaning-homines pravi, ut nunc sunt. sometimes signifies in the New Testament-this or the present time-certain aspects underlying it. Gal 1:4. Anselm and Beza would render it simply-the men of the present generation; but in the connection before us it seems to denote mores, vivendi ratio-not simply, however, external manifestations of character, but, as Harless argues, the inner principle which regulates it-Weltleben in geistiger, ethischer Beziehung-world-life in a spiritual, ethical relation. It is its course, viewed not so much as composed of a series of superficial manifestations, but in the moving principles which give it shape and distinction. It is, in short, nearly tantamount to what is called in popu lar modern phrase, the spirit of the age- , as Theodoret explains it. The word has not essentially, and in itself, a bad sense, though the context plainly and frequently gives it one. , especially as here, and followed by , means the world as fallen away from God-unholy and opposed to God. Joh 12:31; Joh 18:36; 1Co 1:20; 1Co 3:19; 1Co 5:10; Gal 4:3. None of the terms has a bad meaning in or by itself; nor does the apostle here add any epithet to point out their wickedness. But this use of the simple words shows his opinion of the world, and he condemns it by his simple mention of it, while the demonstrative confines the special reference to the time then current. The meaning therefore is, that the Ephesians, in the period of their irregeneracy, had lived, not generally like other men of unholy heart, but specifically like the contemporaneous world around them, and in the practice of such vices and follies as gave hue and character to their own era. They did not pursue indulgences fashionable at a former epoch, but now obsolete and forgotten. Theirs were not the idolatries and impurities of other centuries. No; they lived as the age on all sides of them lived-in its popular and universal errors and delusions; they walked in entire conformity to the reigning sins of the times.
The world and the church are now tacitly brought into contrast as antagonistic societies; and as the church has its own exalted and glorious Head, so the world is under the control of an active and powerful master, thus characterized-
-According to the prince of the power of the air- being emphatically repeated. The prince of darkness is not only called , but , 2Co 4:4; and his is mentioned Act 26:18. Again, he is styled . Joh 12:31; Joh 14:30; Joh 16:11. His principality is spoiled, Col 2:15, and Jesus came to destroy his works. 1Jn 3:8. Believers are freed from his power. 1Jn 5:18; Col 1:13. The language here is unusual, and therefore difficult of apprehension, and the modes of explanation are numerous, as might be expected.
Flatt is inclined to take in apposition with -qui est princeps, or, as Clarius and Rosenmller render it-princeps potentissimus. There is no occasion to resort to this syntactic violence. does not seem to signify simply might, as Chrysostom, Jerome, Theodoret, and Theophylact hold; but it is rather a term describing the empire of spirits over whom Satan presides-spirits, so called, either as possessed of power, as Rckert and Harless think, or rather, because they collectively form the principality of Satan, as Zanchius and Baumgarten-Crusius imagine-a meaning which nouns similarly formed, as , , frequently have. Bernhardy, p. 47. Such passages as Luk 22:53 and Col 1:13 show that the opinion which joins both views is justified by biblical usage.
does not denote that which the commands or controls, as Erasmus, Beza, Flacius, and Piscator suppose, but it points out the seat or place of dominion; not, however, in the sense of Robinson, von Gerlach, Barnes, and Doddridge. Holzhausen propounds the novel interpretation, that the apostle understands by the power of the air-die heidnische Gtterwelt, the heathen world of gods. That of itself should signify darkness, is an opinion which cannot be sustained. Heinsius, Estius, Storr, Flatt, Matthies, Bisping, and Hodge identify the term with , in Eph 2:12 of the 6th chapter, or in Col 1:13. The passages adduced from the ancient writers, such as Homer, Hesiod, and Plutarch, in support of this rendering, can scarcely be appealed to for the usage of the term in the days of the apostle. The word in a feminine form signified fog or haze, and is derived from , -I breathe or blow, and is used in opposition to -the clear upper air; and it has been conjectured that the original meaning of the term may have suggested its use to the apostle in the clause before us.
But more specially, 1. Some of the Greek fathers take the genitive as a noun of quality-prince of the arial powers- . Thus Chrysostom- , -Again he says this, that Satan possesses the sub-celestial places, and again, that the bodiless powers are arial spirits under his operation. OEcumenius quaintly reasons of this mysterious , that his is under heaven, and not above it; and if under heaven, it must be either on earth or in the air. Being a spirit, it is in the air, for they have an arial nature. With more exactness, Cajetan describes this host as having subtile corpus nostris sensibus ignotum, corpus simplex ac incorruptibile. Ignatius, in his Epistle to the Ephesians, refers also to the . The opinion of Harless is much the same as that of Olshausen-These evil powers are certainly not earthly, and as certainly they are not heavenly, and they are therefore named by an epithet which defines neither the one nor the other quality. This is substantially the interpretation of OEcumenius, of Hahn, and of Hofmann, Schriftb. p. 455. The interpretation of Moses Stuart is virtually identical, and the notion of Stier is not altogether different, but it is somewhat mystically expressed. The view of a-Lapide and Calixtus, that those arial imps could and did raise storms and hurricanes, is as puerile on the one side, as that of Calvin and Beza is vaguely figurative on the other-that man is in as great and constant danger from those fiends, as if they actually inhabited the air. Thomas Aquinas and Erasmus take air by a metonymy as meaning earth and air together, or the earth surrounded by the air-an opinion connected with the reading of F, G- -and of the Vulgate, aris hujus. Others, not satisfied with these fanciful opinions, give the epithet arial a figurative signification. So Rieger alleges, that the power of these evil spirits resembles that of the atmosphere – swift, mighty, and invisible. Cocceius also takes the term metaphorically, as if it described that darkness, blindness, and danger on slippery places, which Satan inflicts on wicked men. Bucer says indeed, that the apostle describes the air as the habitation of fallen and wicked spirits-ex peculiari revelatione. But, 2. There are others who argue, that the apostle borrowed the notion either from the Pythagorean or Gnostic demonology. Wetstein affirms – Paulus ita loquitur, ex principiis philosophiae Pythagoreae, quibus illi ad quos scribit imbuti erant. The Pythagorean philosophy, it is true, had opinions not unlike that supposed to be expressed by the apostle. Plutarch says- . Diogenes Laertius records, that according to Pythagoras, the air was full of spirits- . Apuleius, Maximus Tyrius, Manilius, Chalcidius, and others, make similar avowals, as may be found at length in the quotations adduced by Wetstein, Elsner, and Dougtaeus. The same sentiments are also found in Philo, in his treatises De Gigantibus and De Plantatione.Nay, Augustine held that the demons were penally confined to the air-damnatum ad arem tanquam ad carcerem. Comment. on Psalms 143. And Boyd (Bodius), as if dreaming of a Scottish fairy-land, thinks that the devil got the principality of the air from its connection with us, who live partly on earth and partly in air, and that his relation to sinful man is seen in his union with that element which is so essential to human life. But is it at all likely that the inspired apostle gave currency to the tenets of a vain philosophy-to the dreams and delusions of fantastic speculation? Besides, there is no polemical tendency in this epistle, and there was no motive to such doctrinal accommodation. Gnosticism is always refuted, not flattered, by the apostle of the Gentiles. 3. Others, again, such as Meyer and Conybeare, suppose that the language of the rabbinical schools is here employed. Harless has carefully shown the falsity of such a hypothesis. A passage in Rabbi Bechai, in Penta. p. 90, has been often quoted, but the Rabbi says-The demons which excite dreams dwell in the air, but those which tempt to evil inhabit the depths of the sea, whereas these submarine fiends are the very class which the apostle terms the principality of the air.Some of the other quotations adduced from the same sources are based upon the idea that angels are furnished with wings, with which, of course, they flutter in the atmosphere, as they approach, or leave, or hasten through our world. Sciendum, says the Munus Novum, as quoted hy Drusius, a terr usque ad expansum omnia plena esse turmis et praefectis, omnesque stare et volitare in are. These notions are so puerile, that the apostle could not for a moment have made them the basis of his language. The other six places in which occurs throw no light on this passage, as it is there used in its ordinary physical acceptation.
In none of these various opinions can we fully acquiesce. That the physical atmosphere is in any sense the abode of demons, or is in any way allied to their essential nature, appears to us to be a strange statement. When fiends move from place to place, they need not make the atmosphere the chief medium of transition, for many of the subtler fluids of nature are not restricted to such a conductor, but penetrate the harder forms of matter as an ordinary pathway. There is certainly no scriptural hint that demons are either compelled to confinement in the air as a prison, or that they have chosen it as a congenial abode, either in harmony with their own nature, or as a spot adapted to ambush and attack upon men, into whose spirit they may creep with as much secrecy and subtlety as a poisonous miasma steals into their lungs during their necessary and unguarded respiration. We think, therefore, that the and must correspond in relation. Just as there is an atmosphere round the physical globe, so an envelopes this . Now, the is a spiritual world-the region of sinful desires-the sphere in which live and move all the ungodly. We often use similar phraseology when we say the gay world, the musical world, the literary world, or the religious world; and each of these expressive phrases is easily understood. So the of the New Testament is opposed to God, for it hates Christianity; the believer does not belong to it, for it is crucified to him and he to it. That same world may be an ideal sphere, comprehending all that is sinful in thought and pursuit-a region on the actual physical globe, but without geographical boundary-all that out-field which lies beyond the living church of Christ. A nd, like the material globe, this world of death-walkers has its own atmosphere, corresponding to it in character-an atmosphere in which it breathes and moves. All that animates it, gives it community of sentiment, contributes to sustain its life in death, and enables it to breathe and be, may be termed its atmosphere. Such an air or atmosphere belting a death-world, whose inhabitants are , is really Satan’s seat. His chosen abode is the dark nebulous zone which canopies such a region of spiritual mortality, close upon its inhabitants, ever near and ever active, unseen and yet real, unfelt and yet mighty, giving to the that form and pressure-that -which the apostle here describes as its characteristic element. If this interpretation be reckoned too ingenious-and interpretations are generally false in proportion to their ingenuity-then we can only say, that either the apostle used current language which did not convey error, as Satan is called Beelzebub without reference to the meaning of the term-Lord of flies; or that he meant to convey the idea of what Ellicott calls near propinquity, for air is nigh the earth; or that he embodies in the clause some allusions which he may have more fully explained during his abode at Ephesus.
In their trespasses and sins they walked–according to the prince of the power of the air. This preposition used in reference to a person, as here, signifies according to the will, or conformably to the example. This dark princedom is further identified as-
-of the spirit which now worketh in the children of disobedience. The connection with the preceding clause is somewhat difficult of explanation. Flatt supposes it, though it is in the genitive, to be in apposition to the accusative . So, apparently, Ambrosiaster, who has the translation-spiritum. Bullinger cuts the knot by rendering-qui est spiritus, and so Luther by his-nmlich nach dem Geist. Others, as Piscator, Crocius, Rckert, and de Wette, suppose a deviation from the right construction in the use of the genitive for the accusative. Some, again, take in a collective sense, as Vatablus, Grotius, Estius, and Holzhausen. Governed by , the meaning would then be-the prince of that spirit-world, the members of which work in the children of disobedience. Winer, 67, 3. Meier and Ellicott take as governed by , and they understand by that spirit or disposition which reigns in worldly and ungodly men, of which Satan may be considered the master. Meyer, adopting the same construction, defines as a principle emanating from Satan as its lord, and working in men. Harless, Olshausen, Matthies, and Stier take the word in apposition with , and governed by , and suppose it to mean that influence which Satan exercises over the disobedient; or, as Harless names it-wirksame teuflische Versuchung-actual devilish temptation; or, as Stier characterizes it-eine verfinsternde tdtende Inspiration-a darkening and killing inspiration. But how does this view harmonize with the phraseology? Surely an influence, or principle, or inspiration is not exactly in unison w ith . We cannot well say-prince of an influence or disposition. We would therefore take in apposition with , but refer it to the essential nature of the . It is a spiritual kingdom which the devil governs, an empire of spirits over which he presides. And the singular is used with emphasis. The entire objective , no matter what are its numbers and varied ranks, acts as one spirit on the children of disobedience, is thought of as one spirit, in perfect unity of operation and purpose with its malignant . Nay, the prince and all his powers are so combined, so identified in essence and aim, that to a terrified and enslaved world they stand out as one . In Luk 4:33 occurs the phrase- . This spirit is in its subjective form called . 1Co 2:12. And it is a busy spirit-world- .
is not specially unbelief of the gospel, as Luther, Bengel, Scholz, and Harless suppose, but disobedience, as the Syriac renders it. It characterizes the world not as in direct antagonism to the gospel, but as it is by nature-hostile to the will and government of God, and daringly and wantonly violating that law which is written in their hearts. Deu 9:23-24; Heb 4:6. The phrase is a species of Hebraism, and is found Eph 5:6; Col 3:6, etc. Compare Rom 2:16, and Fritzsche’s remarks on it. The idiom shows the close relation and dependence of the two substantives. As its children, they have their inner being and its sustenance from disobedience; or, as Winer says, they are those in whom disobedience has become a predominant and second nature, 34, 3, b, 2. The adverb denotes at the present time-the spirit which at the present moment is working in the disobedient. Meier, not Meyer as Olshausen quotes, gives the adverb this peculiar but faulty reference-The spirit which yet reigns, though the gospel be powerfully counter-working it; and Olshausen as baselessly supposes it to mark that the working of the devil is restricted, in contrast to the eternal working of the Holy Ghost. The appears to stand in contrast to the -Ye, the readers of this epistle, were once in such a condition, and those whom you left behind when you became the children of God, are in the same condition still. There is, accordingly, no reason to render the word nunc maxime, as if, as Stier argues, there was more than usual energy on the part of Satan. As little ground have Rckert and Holzhausen to suppose, that the clause denotes some extraordinary manifestation of evil influence. The verse is but a vivid description of the usual c ondition of the unconverted and disobedient world. The world and the church are thus marked in distinct and telling contrast. The church has its head-; the world has its-. That Head is a man, allied by blood to the community over which He presides; that other prince is an unembodied spirit-an alien as well as a usurper. The one so blesses the church that it becomes His fulness, the other sheds darkness and distress all around Him. The one has His Spirit dwelling in the church, leading it to holiness; the other, himself the darkest, most malignant, and unlovely being in the universe, exercises a subtile and debasing influence over the minds of his vassals, who are children of disobedience. Mat 13:38; Joh 8:44; Act 26:18; 2Co 4:4. The apostle honestly describes their former spiritual state, for he adds-including himself- -as Theodoret says-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 2:2. Absolute sinless perfection does not exist in any man (1Jn 1:8), but to walk in sin which is referred to here means to lead a life whose general practice is one of sin. Such a walk was done by the Ephesians prior to their obedience to the Gospel. Such a life is according to the course of this world, which means that when a man lives daily in sin he is “running true to form” for those following the ways of the world. Prince . . . the air. Many of the words of human language have their origin in the opinions of the people using the language. Thayer says in connection with this place: “in the air, i. e., the devil, the prince of the demons that according to Jewish opinion fill the realm of the air.” Paul recognizes this popular impression and uses it to describe the former manner of life that was practiced by the Ephe-sians. The spirit means the spirit of the evil prince, who is considered as the leader of all who are living in sin. Children of disobedience. The first word is from Hums and is used figuratively; it is explained by Thayer to mean, “one who is connected with or belongs to a thing by any kind of close relationship.” Before the Ephesians became Christians, their life as a whole was one of disobedience against the law of righteousness. Such a life would produce a class of offspring (children) of like character, hence Paul calls them children of disobedience.
Fuente: Combined Bible Commentary
Eph 2:2. Wherein ye once walked. In the sphere of these sins they habitually moved; in this sleep of death there is a strange somnambulism (Eadie).
According to the course of this world. The word course is that usually rendered age or world, and in various forms employed to express the idea of eternal. A notion of duration is always found in it, although it sometimes, as here, suggests also the idea of a movement, course, development. The ethical character of this course is indicated, not by the word itself, but by the phrase of this world which has its usual meaning here, namely, the world of humanity estranged from God. The two terms are not synonymous. The implied contrast is with a future new world.
According to the prince of the powers of the air. This clause is parallel to the preceding one, and sets forth the personality and operations which stand behind the course of this world, working in it and through it. That Satan is referred to in the word prince or ruler, is clear from such expressions as 2Co 4:4 : the god of this world. Of the powers, lit, power, sums up as a collective designation of their empire and sovereignty (Ellicott), all the powers of which Satan is the ruler and head. These powers are then defined as of the air. This difficult expression has a local reference, as is generally agreed; but whether it is to be taken literally or figuratively, or in both senses, has been much discussed. The leading explanations are: (1.) The physical atmosphere, as the abode of evil spirits. Some trace this notion to the Rabbins, others to Pythagorean philosophy. But this view is not supported by other passages; see chap. Eph 6:12. This difficulty is obviated by the explanation of Bishop Ellicott, who extends the term to all that supra-terrestrial, but sub-celestial region, which seems to be, if not the abode, yet the haunt of evil spirits. (2.) Paul uses the common language of the time, without teaching anything in regard to demonology. This is too indefinite. (3.) The language is figurative; referring to an ideal atmosphere corresponding to the character of the world of sin and Satan. Others explain air as meaning darkness, and then take the latter in its usual figurative sense. (4.) Some combine the literal and figurative meanings; but this view is as difficult to state as it is to defend. The subject is one about which we know very little, but on the whole the extended local sense is to be preferred, both because there is no well established figurative sense of air, and because the ethical characteristics of the powers are indicated in the next clause.
Of the spirit, etc. This is in apposition with the powers of the air. Of is inserted to show that it is not in apposition with prince, the original not admitting of that explanation. Two views are allowable, though neither of them is free from objection: (1.) That it refers to the evil influence emanating from Satan as prince, there being a tacit contrast to the Spirit of God, which works in the hearts of believers. This spirit is distinct from the men whom it influences, and is analogous to the common expression, used in a bad sense, the spirit of the age. The objection that this represents Satan as ruler of a principle, is not very serious. (2.) Some take spirit collectively as=spirits, designating the powers according to their aggregate character; but this view is more objectionable than the other, since spirit is never used elsewhere in the collective sense, and the defining clause which follows points to one and the same agency.
Which is now working. Now, in contrast with once. They were formerly under the same influence, which is still operating. A reference to a special activity of Satan since redemption has been accomplished, is not necessarily included.
In the sons of disobedience. The phrase is a Hebraism. But it is strictly reproduced in fact: that of which they are sons, is the source and spring of their lives, not merely an accidental quality belonging to them (Alford). In is not simply among, but points to the internal operations of the spirit which proceeds from Satan, the prince of the powers of the air. To the Apostle, Satan, his kingdom, his emissaries and his operations in the souls of men, were fearful realities; comp. chap. Eph 6:11-12.
Fuente: A Popular Commentary on the New Testament
Our apostle having in the former verse described the Ephesians by their natural state and inward condition, as dead in trespasses and sins, doth in this verse set forth their misery in respect of their outward conversation; they walked in and made a constant trade of sin. Wherein in time past ye walked according to the course of this world, & c.
Here note, 1. Their constant and continued course of life, set forth by walking; a metaphor frequently used in scripture, to set forth the tenor of a person’s conversation; wherein, that is, in which sins in time past ye walked.
Note 2. The path in which they walked, in sins and trepasses; this denotes the abundance of sin that was in them, and committed by them with facility and ease, with satisfaction and delight. Walking is a motion, a voluntary motion, a progressive motion, a pleasant and delightful motion: it is natural to men, whilst unregenerate, to walk in sin with some sort of delight and pleasure; but alas! it is the pleasure of the beast, and not of the man, a sensual, and not a rational satisfaction.
Note, 3. The guides which they are said here to follow: the world and Satan.
1. The world; that is, the corrupt course and sinful customs of the men of the world, according to the time and place in which they live; for though the world alters in the course and fashion of it, from time to time, yet it is, and ever will be, the world still; and the unregenerate part of mankind will always walk according to the course of this world.
The second guide which the Ephesians followed, was Satan, styled here a prince, in regard of that mighty power which he has in and over the men of the world; and the prince of the power of the air, because he exercises his power (by God’s permission) in the lower regions of the air. All the elements and meteors stoop to his direction; when God gives him leave he can command the fire, the water, the winds, the thunders; all these powers that are in the air he can command, and therefore he is called their prince; yet here is a matter of comfort to us, Satan is the prince of the air only; if so, when the air shall cease, his kingdom shall cease; when the world is ended his dominion and power is ended.
Again, there is farther comfort in this, Satan is prince of the air, but Christ is prince of heaven and earth , and the air too: both our prayers whilst we live, and our souls when we die, pass through the air, but Satan can neither intercept the one, nor stop the other, in their passage thither. Christ, when he ascended into heaven, went through the air, this kingdom of devils, and spoiled their principalities and powers; he entered heaven in the sight of them all, and led them all captives in triumph at his chariot, so that they shall never hurt the souls of his people, not ever keep them from heaven.
Again, the devil is here described by the influence he has upon the minds of sinners: he works in the children of disobedience. Satan’s way of working in and upon obstinate and impenitent sinners, is very powerful and efficacious.
Hence it is said here, 1. That they are led by Satan, they walk according to the prince of the power of the air; that is, according to his guidance, according to his mind and will. He has them at his beck; he says to one sinner, Go, and he goeth; and to another, Come, and he cometh.
2. They are excited and assisted by Satan: he works in them, and suggests evil thoughts to them; he filled the heart of Ananias and Sapphira to lie unto the Holy Ghost; he put a lie first into their hearts, and then into their mouths.
Now from hence we may infer, that the Holy Spirit of God doth always inwardly work in pious persons, enabling them to will and to do according to his own good pleasure. For it is unreasonable to conceive that the evil spirit should have more power over the children of disobedience, in whom he dwells, than the good Spirit has in those pious persons in whose hearts he is said to dwell. Surely the Spirit of God doth more to the saving of souls, than the devil can do to the damning of them.
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Fuente: Expository Notes with Practical Observations on the New Testament
Verse 2
The prince of the power of the air; Satan.
Fuente: Abbott’s Illustrated New Testament
Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
This verse is important to us as we try to understand what “dead” really means. Simply put we are spiritually dead, but how does that work out in life. We are alive physically. How do spiritually dead people act, or how do they live their lives? Some Calvinists would have us believe that the spiritually dead are totally incapable of doing anything good. There is nothing good in them, nor can they ever do good.
On the side of reality, I personally have met many people that are not Christians, but that live fairly good lives. They have chosen for themselves a life of doing good, of living a moral life. They can do all this and still be spiritually dead, so understand what “dead” isn’t. It isn’t the inability to do good, it isn’t the inability to be moral, and it isn’t the inability to appear to be a Christian. It simply means that they have chosen that lifestyle. Can they do good for God? If He allows it. Can they reach God with their works? Of course not. They can however live what appears to be a moral life.
I make a point of this to put you on notice that all that live moral lives, may not be Christian – don’t forget to witness to anyone that has not given you a clear testimony of salvation. Spiritual deadness has to do with response to God, not response to man. I also make a point of it to clear up some fog from those that teach that spiritually dead men can’t do anything good. They just can’t do anything good for or toward God.
My own life illustrates this point. I tithed, I went to Sunday school and church, I was baptized and I did all sorts of good things for people, but I was lost as dead could get me. One day the gospel was shared with me and I started doing all those things for God. Before I was doing it because my mom said I had too as a child.
In this verse Paul reminds his readers of what they were as spiritually dead people. They were living life as only they could – as a part of the world. The world has its standard and God’s people have their standard. The dead person can only live as the world and can only attain its standard.
We will note in the following verses that the lost person serves themselves rather than God, but this does not negate what we have said about lost people living moral upright lives – they do it to serve themselves. They may even do it to gain favor with God, but they are still dead.
My father, shortly before he died, told me that he had always tried to live a good life and do as much good as he could in the hope of maybe getting into heaven. He did good that God might do him good. The believer on the other hand does good because God has done good for them. We do right because of what He has done for us in salvation.
“Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:” We once walked according to the world’s standard, we once walked according to the Devil’s standard and that is the standard for all that follow the Devil. The lost desire fame, fortune, and following just as the Devil. We, too, as lost people served the Devil and his standard – but some of us did good along the lines. Some fed the poor, some watered the thirsty, and some even gave their lives for others. The problem is that all that good did no possible good for them in the next life, only in this.
If nothing else, this verse should give you pause to wonder at where you are in this life today. You are spiritually alive, but why do you do good? Is it to gain fortune and following? If so, it is vain and will burn as wood, hay and stubble.
It should also give pause to consider the good works that you are doing for the right reason. Are you doing enough of them, are you doing the prescribed works that God has directed you to? Doing good works of one sort as substitute for what you know to be God’s will is for feeling better for yourself, not serving God – not good.
Note that Paul said “in time past ye walked” – he is assuming that they are now walking as they ought in this life, rather than as they used to in their lost condition. It is assumed that the believer will leave those works and walks of the world and begin the works and walks of the next.
We have another declaration that we should consider. Some have suggested that “The Devil made me do it!” There seems to be some truth to that for the lost person. This verse states that the Devil’s spirit works in the children of disobedience. They are dead and capable of doing all the world has to offer, but the Devil works in them to disobedience, seemingly over and above what they would find to do on their own.
Sometimes, you will run into people that are so evil in their talk, walk, and life; they treat others as if with total abandon toward evil. It is these that I believe the Devil is really working in to do evil.
We prize highly the Holy Spirit working in our lives; imagine the horror of one knowing the Evil one is working within them. That life is empty of all that is good. That life is empty of any capability of good. Even these need to know the Gospel of Christ – not saying it is easy, but they need to hear, no matter how difficult it may be.
One more little truth about the Devil. the spirit that now worketh in the children of disobedience:” Now, just consider for a moment the truth that some submit relating to eschatology. Some say that we are living in the millennium right now and that the Devil is bound with chains in the pit. Can you relate this passage to that teaching, that teaching that seems quite clearly from this passage to be false?
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
2:2 {3} Wherein in time past ye walked {4} according to the course of this world, {b} according to the prince of the power of the air, the spirit that now {5} worketh in the {c} children of disobedience:
(3) He proves by the effects that all were spiritually dead.
(4) He proves this evil to be universal, insomuch that all are slaves of Satan.
(b) At the pleasure of the prince.
(5) Men are therefore slaves to Satan, because they are willingly rebellious against God.
(c) They are called the children of disobedience, who are given to disobedience.
Fuente: Geneva Bible Notes
The apostle further described the sphere in which unbelievers live in three ways. First, it is a lifestyle in which people follow the ways of the world. The philosophy that seeks to eliminate God from every aspect of life dominates this lifestyle (cf. Joh 15:18; Joh 15:23).
"The Jews called their laws of conduct Halachah, which means ’Walking’ (cf. Mk. vii. 5; Acts xxi. 21; Heb. xiii. 9, RV mg.)." [Note: Foulkes, p. 69.]
Second, the unsaved follow the person who is promoting this philosophy, namely, Satan. As prince of the power of the air Satan received temporary freedom to lead this rebellion against God (cf. 1Jn 5:19; 2Co 4:4; Rev 12:9). The "spirit" now working probably refers to the "power" or "kingdom" (lit. authority) of the air since that word is its nearest antecedent.
". . . by speaking of the devil’s authority as ’in the air’, Paul was not necessarily accepting the current notion of the air being the abode and realm of evil spirits. Basically his thought was of an evil power with control in the world (see on vi. 12), but whose existence was not material but spiritual." [Note: Ibid.]
"Sons of disobedience" is a way of saying people characterized by disobedience, as a son bears the traits of his parent. Unbelievers resemble Satan in their rebellion.