plained. The most common interpretation assumes that the word αἰών is here used in its classical, rather than its Jewish sense. It is referred to the old verb do, to breathe, and hence means, breath, vital principle, life, life-time, and then duration indefinitely. According to the life of this world, therefore, means ‘ according to the ruling principle, or spirit of the world” This is substantially the sense expressed in our version, and is much to be preferred to any other interpretation. In all such forms of speech the depravity of men is taken for granted. To live after the manner of men, or ac- cording to the spirit of the world, is to live wickedly, which of course imphes that men are wicked; that such is the character of the race in the sight of God.
Others, adhering to the New Testament sense of the αἰών, translate this clause thus: according to the age of this world, i. e. in a way suited to the present age of the world, as it is now, compared to what it is to be when Christ comes. Others again give αἰών a Gnostic sense— according to the Eon of this world, i. 6. the devil. To this Meyer objects: 1. That it is more than doubtful whether any distinct reference to nascent Gnosticism is to be found in this epistle; and 2. That such a de- signation of Satan would have been unintelligible to all classes of readers.
This subjection to sin is, at the same time, a subjec- tion to Satan, and therefore the apostle adds, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, according to the prince of the power of the air. In 2 Cor. 4, 4, Satan is called the god, and in John 12, 31, the prince, of this world.
CHAP. Il. VER. 2. 99
He is said to be the prince of the demons. Matt. 9, 34. A kingdom is ascribed to him, which is called the kingdom of darkness. All wicked men and evil spirits are his subjects, and are led captive by him at his will. It is according to this ruler of the darkness of this world, agreeably to his will and under his control, that the Ephesians lived before their conversion. Though there is perfect unanimity among commentators, that the phrase τὸν ἄρχοντα τῆς ἐξουσίας is a designation of Satan, there is much difference of opinion as to the precise import of the terms. First, the genitive, ἐξου- σίας, may be taken as qualifying the preceding noun— ‘Prince of the power,’ for ‘ powerful prince,’ or, ‘ prince to whom power belongs.’ Or, secondly, ἐξουσία may be taken metonymically for those over whom power is ex- ercised, i. 6. kingdom, as it is used in Col. 1,18. Or, thirdly, it may designate those to whom power belongs, as in the preceding ch. v. 21. ‘All principality and power’ there means, all those who have dominion and power. This last mentioned explanation is the one generally preferred, because most in accordance with Paul’s use of the word, and because the sense thus ob- tained is so suited to the context and the analogy of Scripture. Satan is the prince of the powers of the air, i. e. of those evil spirits, who are elsewhere spoken of as subject to his dominion.
Of the air. The word ἀήρ signifies either the at- mosphere, or darkness. The whole phrase, therefore, may mean either, the powers who dwell in the air, or the powers of darkness. In favour of the former ex-