latter interpretation it may be objected that the sense thus obtained is feeble and obscure, if the word spirit
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is made to mean ‘disposition of men ;᾽ which, to say the least, is a very vague and indefinite expression, and furnishes no proper parallelism to the preceding clause “ powers of the air.” But by spzrtt may be meant the evil principle which works in mankind. Compare 1 Cor. 2,12. Luther and Calvin both give the same in- terpretation that is adopted by our translators. Beza, Bengel, and most of the moderns make spirzt mean the spirit of the world as opposed to the Spirit of God. The phrase children of disobedience (ἐν τοῖς υἱοῖς τῆς ἀπειθείας) does not mean disobedient children—for that would imply that those thus designated were repre- sented as the children of God, or children of men, who were disobedient. The word children expresses their relation, so to speak, to disobedience, which is the source of their distinctive character. The word son is often used in Scripture to express the idea of deriva- tion or dependence in any form. Thus the ‘sons of famine’ are the famished; the ‘sons of Belial’ are the worthless ; the ‘sons of disobedience’ are the disobe- dient. The word ἀπείθεια means, unwillingness to be persuaded, and is expressive either of disobedience in general, or of unbelief which is only one form of dis- obedience. In this case the general sense is to be pre- ferred, for the persons spoken of are not characterized as unbelievers, or as obstinately rejecting the gospel, but as disobedient or wicked. ‘The fact asserted in this clause, viz., that Satan and evil spirits work in men,
CHAP. Il. VER. ὃ. 103
or influence their opinions, feelings and conduct, is often elsewhere taught in Scripture. Matt. 18, 38. John 12, 31; 8,44. Acts 26,18. 2 Cor. 4, 4. The fact is all that concerns us, we need not understand how they exert this influence. We do not know how the intercourse of disembodied spirits is conducted, and therefore cannot tell how such spirits have access to our minds to control their operations. The influence, whatever it is, and however effectual it may be, does not destroy our freedom of action, any more than the influence of one man over his fellows. Still it is an influence greatly to be dreaded. These spirits of wick- edness are represented as far more formidable adver- saries than those who are clothed in flesh and blood. Blessed are those for whom Christ prays, as he did for Peter, when he sees them surrounded by the wiles of the devil.
V. 3. Among whom also we all had our conversa- tion in times past. It appears not only from ch. 1: 11, 13, and from the connection in this place, but still more clearly from v. 11 and those following, in this chapter, that by you in this whole epistle, the apostle means Gentiles; and by we, when the pronouns are contrasted as here, the Jews. The spiritual condition of the Ephesians before their conversion was not pecu- liar to them as Ephesians or as heathen. All men, Jews and Gentiles, are by nature in the same state. Whatever differences of individual character, what- ever superiority of one age or nation over another may exist, these are but subordinate diversities. There is