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In the first section (1-10) we have such words as "dead", "trespasses", "sins",
"disobedience", "wrath", "quickened", "by grace saved", "faith", "walk" according to
this age, and "walk" according to a new creation, all of which have to do with salvation
from sin. In the second section (11-22) we have such words as "uncircumcision",
"aliens", "far off", "middle wall broken down", "ordinances", "one new man", "fellow
citizen", and "holy temple", and here the words "sin" and "death" do not occur. Instead
of trespasses we have dispensational distance, instead of the flesh with its lusts and its
wills, we have the flesh in its circumcision, its uncircumcision, and its enmity; in the one
we have a creation in Christ Jesus unto good works; in the other a creation of the "twain"
into one new man; in the one the quickened believer is raised to sit together with Christ in
the heavenlies; in the other he is builded together as an habitation of God. We will not
multiply these differences further, but will now turn our attention to the opening of the
chapter which comes under the heading "once".
A | a | "Once" walked.
b | The pattern.--The age of this world.
The power.--the energizing spirit.
c | Sons of disobedience.
A | a | "Once" conversation.
b | The motive.--Lusts of flesh.
The performance.--Wills of flesh.
c | Children of wrath.
The previous section which closed chapter 1: had dealt with the glorious position of
the risen Christ, His headship and His church. That church had been spoken of as His
body. The apostle now proceeds to show that the same glorious power that quickened,
raised, and seated the Saviour in the heavenlies, is that which has been exercised towards
all that believe. The first item wherein Christ the head and the church His members
agree, is that both were once dead. In the case of Christ Himself, we know that though
He had no sin, and did no sin, yet He died for sins and died to sin. The A.V. would lead
us to make a contrast here, and to understand that whereas Christ the sinless One died for
the sins of others, we ourselves were already dead in sins of our own committing, and
thus were set in the greatest contrast. We, however, ask the reader's most careful
attention while we seek to show what we believe is the real teaching of this passage.
First of all let us notice that although the deepest doctrine has been sounded in
chapter 1:, but one reference has been made to sins in the whole of that passage. In
chapter 1: 7 we read, "In whom we have redemption through His blood, the forgiveness
of sins". The word "sins" is paraptõma, and is rightly translated "trespasses" in 2: 1.
Chapter 2: 1 and 5 contain the only other occurrences in Ephesians of either the word
paraptõma (trespasses), or hamartia (sins). When we realize that "trespass" or "offence"
occurs some 9 times, and "sin" and "sins" over 40 times, in Romans, it will be evident
that there is a considerable difference in the theme of these two epistles. Now, according
to the A.V., Eph. 2: 1 is written to tell us that we were dead in trespasses and sins. This
interpretation we very seriously call in question, and submit our reasons for believing that