Ephesians 2:3 kjv

Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

Ephesians 2:3 nkjv

among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.

Ephesians 2:3 niv

All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath.

Ephesians 2:3 esv

among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

Ephesians 2:3 nlt

All of us used to live that way, following the passionate desires and inclinations of our sinful nature. By our very nature we were subject to God's anger, just like everyone else.

Ephesians 2 verses

Ephesians 2 3 Meaning

Ephesians 2:3 comprehensively describes the natural spiritual state of all humanity prior to salvation, encompassing both Jewish and Gentile believers. It reveals that everyone, without exception, was once enslaved to innate sinful desires of their corrupt human nature, allowing these desires to dictate their actions and thoughts. Consequently, by their very nature and inheritance from Adam, all people were inherently subject to and deserving of God's holy wrath, just like all other unregenerate individuals.

Ephesians 2 3 Context

Ephesians chapter 2 begins by reminding believers of their past spiritual condition before encountering Christ. Verses 1-3 describe this grim state of spiritual death, enslavement to sin, and natural enmity with God. This foundational understanding of human depravity sets the stage for the glorious declaration of God's sovereign grace and mercy in verses 4-7, where He revives, raises, and seats believers with Christ. The context highlights the immense contrast between humanity's desperate need and God's abundant provision, making salvation by grace through faith in Christ alone all the more profound and central to the message of Ephesians. This specific verse emphasizes that both Jews and Gentiles shared this same fallen condition, removing any basis for boasting or self-righteousness.

Ephesians 2 3 Word analysis

• Among whom also we all once lived: This phrase (Greek: en hois kai hēmeis pantes pote anestraphēmen) links to the "sons of disobedience" in the preceding verse.
  • hēmeis pantes: "we all." This pronoun is crucial, emphasizing the universality of sin. It includes Jewish believers, specifically Paul, thereby showing that ethnicity or religious background offers no exemption from this fallen state. This underscores equality in depravity before God.
  • pote: "once," or "formerly." Signifies a past condition that has been fundamentally transformed by God's grace, contrasting sharply with their present state in Christ.
• in the passions of our flesh: (Greek: en tais epithymiais tēs sarkos hēmōn)
  • epithymiais: "passions" or "lusts." Refers to strong, often uncontrollable, cravings or desires. In this context, it always carries a negative connotation, indicating ungodly, sinful desires that emanate from fallen human nature.
  • sarkos: "flesh." Here, it signifies fallen, unredeemed human nature with its sinful tendencies and appetites, which is hostile to God (Rom 8:7). It refers not just to the physical body but to the whole person apart from the Spirit of God.
• carrying out the desires of the body and the mind: (Greek: poiountes ta thelēmata tēs sarkos kai tōn dianoiōn)
  • poiountes: "carrying out," "performing," "doing." Indicates active participation and submission to these desires, suggesting a lifestyle driven by them.
  • thelēmata: "desires" or "wills." This term broadens epithymiais (passions), showing that these desires lead to deliberate actions and choices.
  • sarkos: "body." Reinforces that the corruption impacts the physical aspect, leading to sinful acts.
  • dianoiōn: "mind" or "thoughts" (plural). Crucial for understanding the depth of depravity. Sin does not only affect the physical or emotional parts of a person but also the intellectual and volitional faculties. The fallen mind's understanding and reasoning are corrupted, leading to sinful thoughts, imaginations, and choices. This signifies a comprehensive, rather than partial, corruption of humanity.
• and were by nature children of wrath: (Greek: kai ēmetha physei tekna orgēs)
  • physei: "by nature," "by birth," or "inherently." This term points to an innate, inherited condition rather than acquired behavior. It underscores that human beings are born into this state as a consequence of Adam's sin (Rom 5:12, 19). It means this sinful tendency and deserving of wrath is intrinsic to the unregenerate human condition.
  • tekna: "children" or "sons." Expresses more than just subjects; it signifies parentage or inherent quality. "Children of wrath" means those whose fundamental essence and destiny are defined by wrath, deserving of it because of their very being.
  • orgēs: "wrath." Refers to God's holy, righteous indignation and settled judgment against sin. It is not uncontrolled anger but a just, deserved response from a holy God against unholiness and rebellion. This is the divine consequence of the fallen state.
• like the rest of mankind: (Greek: hōs kai hoi loipoi)
  • hoi loipoi: "the rest," "the others." Reaffirms the universal scope of human depravity and subjection to wrath. It highlights that this state is not unique to a specific group but common to all non-believers, without distinction. This challenges any notion of spiritual superiority or exemption for any ethnic or religious group, leveling all humanity before God.

Ephesians 2 3 Bonus section

The concept of "by nature children of wrath" is pivotal in Christian theology, particularly in discussions of original sin and total depravity. It does not mean that individuals are punished for Adam's sin directly, but rather inherit a fallen nature from Adam which manifests in active rebellion and consequently brings them under divine wrath. This biblical understanding strongly refutes ideas of inherent human goodness or neutrality before God, affirming the universal need for divine intervention for salvation. It also highlights that wrath is not merely an emotional outburst from God, but a consistent, holy, and just attribute in response to unrighteousness, necessary because He is a God of perfect righteousness and justice.

Ephesians 2 3 Commentary

Ephesians 2:3 delivers a stark yet essential diagnosis of the unredeemed human condition, serving as a critical foundation for understanding the depth of God's grace. It exposes the comprehensive nature of sin's corruption, showing that human beings are not merely occasional sinners, but rather are intrinsically governed by rebellious passions of the "flesh," impacting both their physical actions and mental inclinations. The profound implication of "by nature children of wrath" is that humanity is not just accountable for sinful acts, but possesses an inherent fallen nature that renders them justly deserving of God's righteous judgment. This "natural" state is inherited from Adam, affecting all of humanity ("we all," "the rest of mankind"), leaving no room for human boasting or self-redemption. This dark background magnificently illuminates the brilliant light of God's mercy and love revealed in the subsequent verses, where He intervenes to grant spiritual life to those who were spiritually dead.