"Commentary on Ephesians 2:3". Copyright StatementJames Burton Coffman Commentaries reproduced by permission of Abilene Christian University Press, Abilene, Texas, USA.

3.

All efforts to explain away the fact of this universal natural state of condemnation fail, both because of such passages as Romans 5:12-21, and on account of the facts of human nature itself; ‘experience confirms the Divine testimony’ (Eadie), whether we can explain the mode or not.

“By nature”: Unfortunately, all of a sudden people forget everything these verses have taught when they encounter this phrase. 1909-1922. The contrast is made by picturing this dark description of mankind next to the bright and special blessings recorded in chapter 1.

"Commentary Critical and Explanatory on the Whole Bible".

In this sense we have, in John 17:12, “the son of perdition;” and in Matthew 23:15, “the son of hell.” It differs, therefore, considerably from the phrase “children of disobedience” (begotten, as it were, of disobedience) above.

Compare Romans 3:9-20.

The word θέλημα is of very rare occurrence, except in biblical and ecclesiastical Greek.

The fact that the quotation is broken off at this point, and that the more restricted, national terms of the OT promise are omitted, might warrant us in giving the phrase the larger sense of “on the earth” (with RV text).

All sin fits into these three phrases and the three describe lost man as best he can be described.

The fact of universal sinfulness is involved, whether we suppose the Apostle to be stating that all Christians were children of wrath by nature, or emphasizing this in the case of the Jews, who had thought themselves children of promise by nature.

It means what we essentially are in our thinking and behaviour, our natural condition.

I pray that may I live the rest of my life, with a grateful heart of thanksgiving and praise - and in Jesus name I pray, AMEN, Ephesians 2:3 Treasury of Scripture Knowing.

"The Bible Study New Testament". It is the Divine wrath that is in view here; as it is, indeed, in thirteen out of twenty occurrences in the Pauline writings, and that, too, whether with or without the definite article or the defining θεοῦ (cf.

We too were once children of wrath.

For the Divine wrath operates only where sin is. The apostle says further, τέκνα φύσει—“children by nature;” the dative, as Madvig says, defining “the side, aspect, regard, or property on and in which the predicate shows itself,” § 40.

So here the ἡμεῖς πάντες is best taken in its utmost breadth—not merely “all the Jewish-Christians” (Mey. Greek.

It can only refer to the υἱοὶ τῆς ἀπειθείας. Revelation 14) the word in our passage has been employed in defence of original sin as an inborn condition of culpability (inborn peccatum vere damnans), as indeed even Rückert, Harless, Olshausen, Usteri,(135) Julius Müller, Lechler, Philippi, Thomasius, and others have understood an inborn childship of wrath.

The καὶ ἡμεῖς πάντες is in contrast with the καὶ ὑμᾶς of Ephesians 2:1 and the περιεπατήσατε of Ephesians 2:2. Even as the rest. Ephesians 4:12 Purpose of equipping

Galatians 3:3, Galatians 5:19-21. Paul was unique in the history of the Church.. for to him was given the stewardship of God's grace, (i.e. 1896.

In Paul"s day people were often taught by Greek philosophy that everything physical is evil.

This universal sin is now described as sin by nature.

The epithet μακροχρόνιος can never denote immortal duration, and the apostle omits the very words which placed the earthly Canaan in its peculiar position and meaning as a type. In other words φύσις does not mean, in such cases, simply disposition, but innate disposition.

God the master teacher has done the same.

Found 21 results. A thing is said to be thus or so by nature when it is so by birth or origin, or by growth, in distinction from being made so.

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