(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 Romans 12:2, "Be not conformed to this world;" see also 1Corinthians 1:20; 1Corinthians 2:6; 2Timothy 4:10), it is against the" vanity"--that is, the transitoriness and unreality--of the present life; when against the other (see Galatians 4:3; Galatians 6:14; Colossians 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 John 12:31; John 14:30; John 16:11); and the "power" of this passage is exactly that which Satan claims as "committed" to him in Luke 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 Ephesians 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 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 (Matthew 9:34; Matthew 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 Ephesians 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 spirits--"unclean spirits "in the Gospels, "evil spirits" in Acts 19:12 (comp. Acts 16:16), "deceiving spirits" in 1Timothy 4:1--so 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 1Corinthians 2:12, but here even more distinctly opposed to the "Spirit of God." In reference to this spiritual power over the soul our Lord's casting out demons is described (Acts 10:28) as a deliverance of those who were "oppressed of the devil;" the apostolic work of conversion (Acts 26:18) as a turning "from the power of Satan to God," and excommunication as "a deliverance to Satan" (1Corinthians 5:5; 1Timothy 1:20); and in 2Thessalonians 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 Romans 8:15; Romans 11:8; 2Timothy 1:7; 1John 4:6).

Verse 2. - Wherein aforetime ye walked according to the course of this world. The idea of a dead creature walking is not altogether incongruous. It implies that a kind of life remained sufficient for walking; but not the true, full, normal life; rather the life of a galvanized corpse, or of one walking in sleep. The figurative use of walking for living, or carrying on our life, is frequent in this Epistle (Ephesians 4:1; Ephesians 5:2, etc.). "The course of this world," elsewhere" the 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. Where there is spiritual death there is insensibility to these things. According to the prince of the power of the air. It is obvious that this is equivalent to "the god of this world" (2 Corinthians 4:4), but the explanation of the term is difficult. Allusion is made to a corporate body, "the power [or, 'government'] (ἐξουσία) of the air," and to one who is "prince" of this government. There is no difficulty in identifying the evil one and his host, of whom Milton gives such graphic pictures. But why should they be specially connected with the air? The notion, entertained by some of the Fathers and others, that storms and disturbances of the atmosphere are caused by them, is preposterous; it is unscriptural (Psalm 148:8) and quite unscientific. The term seems to denote that evil spirits, who have some power of influencing us by their temptations, have their abode in the atmosphere, or at least haunt it, being invisible like it, yet exercising a real influence on human souls, and drawing them in worldly directions, and contrary to the will of God. The spirit which is now working hi the sons of disobedience. The fact that this spirit is still working in others makes the escape of the Ephesians from him the more striking. He is not destroyed, but vigorously at work even yet. Though Jesus beheld him fall from heaven as lightning, and though he said that the prince of this world had been judged, these expressions denote a prophetic rather than an actual condition. This spirit energizes in the "sons of disobedience." This designation is striking; it denotes persons born of disobedience, bred by disobedience, having disobedience in their very nature; comp. Romans 8:7, "The carnal mind is enmity against God," and passages where fallen man is called a rebel (Isaiah 1:2; Isaiah 63:10; Psalm 68:6; Jeremiah 5:23, etc.). It denotes the essential antagonism of man's will to God's, arising from man's devotion to this world and its interests, and God's regard to what is higher and holier - an antagonism often held in check and suppressed - but bursting out wildly at times in fierce opposition, as at the tower of Babel or the crucifixion of Jesus. The devil inflames man's inherent dislike to God's will, and encourages outbreaks of it.

2:1-10 Sin is the death of the soul. A man dead in trespasses and sins has no desire for spiritual pleasures. When we look upon a corpse, it gives an awful feeling. A never-dying spirit is now fled, and has left nothing but the ruins of a man. But if we viewed things aright, we should be far more affected by the thought of a dead soul, a lost, fallen spirit. A state of sin is a state of conformity to this world. Wicked men are slaves to Satan. Satan is the author of that proud, carnal disposition which there is in ungodly men; he rules in the hearts of men. From Scripture it is clear, that whether men have been most prone to sensual or to spiritual wickedness, all men, being naturally children of disobedience, are also by nature children of wrath. What reason have sinners, then, to seek earnestly for that grace which will make them, of children of wrath, children of God and heirs of glory! God's eternal love or good-will toward his creatures, is the fountain whence all his mercies flow to us; and that love of God is great love, and that mercy is rich mercy. And every converted sinner is a saved sinner; delivered from sin and wrath. The grace that saves is the free, undeserved goodness and favour of God; and he saves, not by the works of the law, but through faith in Christ Jesus. Grace in the soul is a new life in the soul. A regenerated sinner becomes a living soul; he lives a life of holiness, being born of God: he lives, being delivered from the guilt of sin, by pardoning and justifying grace. Sinners roll themselves in the dust; sanctified souls sit in heavenly places, are raised above this world, by Christ's grace. The goodness of God in converting and saving sinners heretofore, encourages others in after-time, to hope in his grace and mercy. Our faith, our conversion, and our eternal salvation, are not of works, lest any man should boast. These things are not brought to pass by any thing done by us, therefore all boasting is shut out. All is the free gift of God, and the effect of being quickened by his power. It was his purpose, to which he prepared us, by blessing us with the knowledge of his will, and his Holy Spirit producing such a change in us, that we should glorify God by our good conversation, and perseverance in holiness. None can from Scripture abuse this doctrine, or accuse it of any tendency to evil. All who do so, are without excuse.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, Matthew 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.