Ephesians 2:1–10

2:1 Paul addresses the spiritual state of his readers by declaring that they were “dead in the trespasses and sins. . . .” This is the state not only of the most depraved of society but of all who have not trusted in Christ as Savior. Prior to conversion, every human since Adam lives in rebellion against God by transgressing his commands and sinning against him (Matt. 8:22; Luke 9:60; John 5:24). The reference to both trespasses and sins is probably an example of redundancy as Paul emphasizes the sinfulness of his readers’ pre-conversion state.

2:2–3 Paul further elaborates the condition of his readers prior to conversion, saying that they walked in trespasses and sins, referring to their behavior and conduct. But this is no longer true for those who have trusted in Christ Jesus—a reality indicated by “once” (vv. 2, 3). Paul draws a sharp contrast between his readers’ past and present condition. They were “once” living this way, but now they have been transformed by God’s grace. And yet, Paul is not finished describing their pre-Christian state. He continues by noting the influences of (1) the world, (2) the Devil, and (3) the flesh.

First, they formerly followed “the course of this world” (v. 2). That is, before knowing Christ, the behavior of the Ephesian believers was determined by the powerful influence of the culture and society in which they lived. Their preferences, attitudes, and habits were not according to God’s standard or will but according to the standards of this world (cf. 1 John 2:15).

Second, they also formerly followed “the prince of the power of the air” (Eph. 2:2), clearly a reference to the Devil or Satan. Paul acknowledges that the Devil is a powerful supernatural being, ruling over other evil spirits and possessing authority, and his realm of influence or authority is the “power of the air.” Finally, the Devil is called “the spirit that is now at work in the sons of disobedience.” The Devil is a spiritual being, busily working his evil plan to destroy humanity. Evidently he is somewhat effective, since unbelievers are characterized by disobedience.

Third, our own flesh causes us to sin. All people, both Jew and Gentile, are affected by the fall and are “sons of disobedience” (v. 2). By “flesh” Paul refers not to the physical body or our physical existence but to our fallen, self-centered human nature. The result of this condition is that God’s will is not followed; instead, the “desires of the body and the mind” (v. 3) are carried out.

The dire situation for all humanity is not due merely to outside influences. When Paul says that they were “by nature” children of wrath, he refers to our condition as determined “by birth” (cf. Gal. 2:15). The expression “children of wrath” refers to people who deserve or are destined to experience God’s wrath.

2:4–6 After spending three verses describing the desperate situation of mankind, Paul now introduces a glorious contrast: “But God” (v. 4). We were all destined to experience God’s wrath, which would have been fair and just because we have all offended a holy God with our “trespasses and sins” (v. 1). Verse 4, however, offers two reasons why this dire predicament has changed: (1) because of God’s mercy and (2) because of his great love. God’s merciful character is clearly demonstrated throughout the Bible (e.g., Ex. 34:6; Ps. 103:8; Jonah 4:2; Titus 3:5). God’s love is another motivation for the divine initiative in redeeming his people. This love is emphasized by the adjective “great” and the verbal form of the term that follows (“the great love with which he loved us”). Both mercy and love stand behind God’s decision to call a people out of darkness and into his marvelous light.

Just as Ephesians 2:1 began with our dire predicament, so verse 5 repeats that idea: God saved us “when we were dead in our trespasses.” In order to heighten the contrast between man’s predicament and God’s rescue, Paul reiterates man’s unregenerate state before highlighting God’s intervening work. He then uses three verbs to describe God’s gracious salvation—each of which underscores believers’ union with Christ: “God . . . made us alive together with Christ . . . and raised us up with him and seated us with him” (vv. 4–6). What God has accomplished for the believer was accomplished first in Christ. There is a clear parallel between what God did in Christ and what he does in a Christian.

After noting that God makes believers alive, Paul pauses to introduce the element of grace (“by grace you have been saved”; v. 5). While other religions focus on concepts such as “law” or “ritual,” Christianity’s key word is “grace.” It is because of God’s grace that we receive new life. This key statement was interjected here somewhat parenthetically, but Paul will return to the theme in more detail in verses 8–10.

Paul often speaks of the believer’s union with Christ (Rom. 6:3–4; Col. 2:12, 20; 3:1). Although Christ’s resurrection was physical, it is clear in the context that both “being made alive” and “being raised” refer to the spiritual life possessed by believers resulting from Christ’s resurrection and their union with him in that resurrection. The final verb, “being seated,” refers to believers’ present exaltation, specifically the privileges, honor, and authority they share as a result of their union with the exalted Christ. Paul may be emphasizing this present position in light of the hostile (demonic) powers frequently mentioned in this letter (Eph. 1:21; 2:1–2; 3:10; 6:10–20).

2:7 God’s divine purpose in salvation is to “show the immeasurable riches of his grace.” God saves rebellious sinners in order to display his marvelous grace, which Paul highlights in at least two ways: (1) with the adjective “immeasurable” and (2) with the noun “riches” (or “wealth”). This statement about grace is even more astonishing when seen in light of the previous condition of sinners who were destined for and deserving of God’s wrath (v. 3): Because of their union with Christ, those who were once enemies are now beloved children. Those who once had no mercy now have mercy. And those who were once without hope now have a living hope. Paul not only mentions God’s “mercy” (v. 4), “love” (v. 4), and “grace” (vv. 5, 7); he also includes God’s “kindness” (cf. Rom. 2:4; Titus 3:4). Specifically, his grace and kindness are directed “toward us in Christ Jesus.” Furthermore, this display of glory is for not only this age but also “the coming ages.” This phrase most likely refers to the unending epoch of time that will encompass all eternity. God’s glory will be on display forever.

2:8–9 These verses are tied to the previous section by “For,” which introduces Paul’s explanation of God’s gracious salvation. Though we were dead in our sins and followed the influences of the world, the Devil, and the flesh, God made us alive, raised us, and seated us with Christ in the heavenly places. Thus, salvation is “by grace” (v. 8). Paul already mentioned this idea in verse 5 when he interrupted his thought to assert that salvation is grounded in grace. The grace that results in salvation is received “through faith.” Note that we are saved because of or on the basis of grace, which is attained by means of or through faith. We are not saved because of or on the basis of faith. Faith does not save anyone. Only the grace we receive because of Christ’s atonement saves us. Faith is merely the instrument by which grace is received—similar to a syringe that delivers lifesaving medicine. A person is “saved” because of the medicine, not because of the syringe. And yet, without the syringe (i.e., faith), salvation would not be possible. Faith is the response by which salvation through the perfect work of Christ is received. Faith is not a meritorious work; it is simply trusting in what Christ has accomplished on our behalf.

Verses 8b and 9 explain and amplify what it means to be saved by grace through faith. To do this, Paul uses a chiastic arrangement that includes two negative statements with a positive statement in the middle: “this is not your own doing” (A), “it is the gift of God” (B), “not a result of works” (A'). Salvation does not originate with us; it is a gift of God. If a gift is earned, it is no longer a gift.

Historically, there has been some debate as to the precise antecedent of “this”: What, precisely, is not from us but a gift of God? Is it faith, grace, or something else? Although faith is the closest antecedent, the grammatical genders of “faith” and “this” in Greek do not match, and thus “faith” should be ruled out as the antecedent. The same is true for grace. Thus, most scholars and commentators agree that “this” refers to the entire clause. That is, both the grace and the faith we receive that result in salvation are not of our own doing but are gifts from God.

Because salvation is not dependent on good works, “no one may boast” before God (v. 9; Rom. 3:27; Gal. 6:13; Phil. 3:3).

2:10 Paul offers further evidence (“For”) that salvation is by grace and not by works by indicating that salvation involves becoming a new creation. Believers are God’s “workmanship” (poiēma), a term that occurs only here and in Romans 1:20, where it refers to the works of God at creation. Here it designates God’s work of the new creation (cf. Eph. 4:24; 2 Cor. 5:17; Gal. 6:15).

Paul then informs his readers that they were “created in Christ Jesus for good works.” Believers are created for the purpose of good works. Furthermore, God has predestined believers to perform such works (“prepared beforehand”; cf. Rom. 9:23). For Paul, the completely free and gracious nature of salvation does not lead to complacency or passivity. It is only when the nature of salvation is misunderstood or abused that God’s grace is misused (Rom. 3:8; 6:1, 16).

Believers are called to “walk” in the good works God has previously prepared for them. By using the verb “walk,” Paul ties together the beginning of this chapter (“walked”; Eph. 2:2) with this part, forming an inclusio. Salvation, from beginning to end—even the good works believers perform—is a result of God’s grace. There is therefore no boasting before God, since he is the author and perfecter of our faith (Heb. 12:2).