I N D E X
Although this new rendering makes Ephesians 2:1 speak of a blessed state by
grace rather than a wretched state by nature, it is obvious that no unfallen
being would ever be under the necessity to die to sins.  Consequently we learn
in the succeeding verses, that two great forces were at work, combining together
to enthral and condemn the children of men.  The first is that `the prince of
the power of the air' energizes such, and the second is that this energizing
runs not contrary, but parallel with their own desires and intentions.  All such
are so clearly responsible, that they are described as `sons of disobedience'
and `children of wrath'.
Having examined the title `the prince of the power of the air' we must now
turn our attention to the way he works, and the ground that the natural man
gives him.  He is called `the spirit that now worketh in the children of
disobedience'.  There is an evident correspondence intended by the Holy Spirit.
The word `worketh in' is the Greek energeo, a word we have already met both as
verb and noun in Ephesians 1:19,20 `working' and `which He wrought in'.  Two
spiritual activities are here revealed.  The one to us-ward who believe, the
other in the children of disobedience.  In Ephesians 5:6 the A.V. puts in the
margin against the word `disobedience' the word `unbelief', and in Romans 15:31
`do not believe' in the text is altered to `are disobedient' in the margin.
There is only one occasion where a word is translated `disobedient', which in
the original actually means insubordinate or refractory, namely 1 Timothy 1:9;
in every other case the words disobedience and disobedient translate either
apeitheo and its derivatives, `unwilling to be persuaded', `refusing to believe'
or parakoe, `to hear aside, amiss'.  Those who were thus energized by the prince
of the power of the air must therefore have had some relation in the first place
with faith, and by their reaction, and refusal, laid themselves open to his
wiles and deceits.
2 Thessalonians 2:10-12 has a terrible thing to say about those who
`received not the love of the truth'; they become the subject of a strong
delusion, and believe `the lie'.  The A.V. says that those thus energized were
`children of disobedience'.  The truer translation reads `sons of disobedience'
and employs a Hebraism that is well known.  The same figure is found at the
close of a list of dreadful immoralities in Ephesians 5:6 where once again
`wrath' is said to come upon them.  We read elsewhere of `sons of this world'
Luke 16:8; `sons of the light' 16:8; and `sons of day' in 1 Thessalonians 5:5.
`Ye walked ... we all had our conversation'.  The apostle and those who
were with him, were no different from nor better than those just mentioned.
They were `children of wrath' as the rest.  The keys upon which the devil plays
are said to be `the lusts of the flesh', and the response made by the individual
concerned, `fulfilling the desires of the flesh and of the mind'.  Without
`desire', man would remain inactive and apathetic.  Ephesians 2:3 is the only
passage in the A.V. where the Greek word thelema is translated `desire'; usually
thelema is translated `will' as in Ephesians 1:1,5,9,11; 5:17; 6:6.  The word
however does not convey the idea of determination so much as desire or wish.
The word translated `lust' epithumia, and the word translated `desire' thelema,
are in themselves colourless.
While `the lusts of the flesh' are practically always evil, the words
epithumia and epithumeo are used in a good sense in several places.  For
examples, in Matthew 13:17 the Lord told His disciples that many prophets and
righteous men desired to see the things which they saw.  It is used of the Lord
Himself in His great desire to eat the Passover with His disciples (Luke 22:15),
and of Paul's desire to depart (Phil. 1:23).  It was because `the flesh' had
become the instrument of sin in which no good thing lived, that to follow its
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