The Fallible · Synthetic · Study Bible

Ephesians2:1–10

Alive with Christ

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Generated by AI. It can be wrong, and it has no authority. Every note here is fallible commentary — never the Word itself. Public-domain sources are quoted and named; machine synthesis is marked and meant to be checked. Weigh all of it against Scripture. “They received the word with all readiness… and searched the Scriptures daily, whether those things were so.” — Acts 17:11
✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Ephesians 2:1–10 — Alive with Christ. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1“And you were dead in your trespasses and sins,”+

1And you were dead in your trespasses and sins,

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai hymas ontas nekrous tois hymōn paraptōmasin kai tais hamartiais

Literal — word-for-word from the original

“And you — being (continually) dead in-the trespasses of-you and in-the sins —”

Where the English smooths the original

  • Καὶ ὑμᾶς HTML: the sentence opens with a dangling accusative — “and you…” — that has no governing verb. Paul will not supply it until συνεζωοποίησεν (“made alive”) in v. 5; the AV/KJV inserts “hath he quickened” here, but the Greek leaves the object hanging in suspense, the dead held up before God for four verses before life arrives.
  • ὄντας HTML: ὄντας is a present participle of εἰμί — “being dead”, a continuing state, not a single past event. The death is the abiding condition out of which they are about to be lifted.
  • τοῖς παραπτώμασιν HTML: the dative has no preposition — Greek simply says “dead to/by the trespasses”; the BSB’s “in your trespasses” supplies the “in.” Commentators dispute whether the dative names the sphere (dead in sin) or the cause (dead through sin); the syntax leaves it open.
  • παραπτώμασιν / ἁμαρτίαις HTML: two different words are stacked — παράπτωμα (a side-slip, a falling beside the path) and ἁμαρτία (a missing of the mark). English “trespasses and sins” preserves the pair but flattens the picture of a fall and a miss held together.
Word by word10 · parsed+
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
Καὶ — “And”: not a fresh start but a continuation. The chapter is stitched straight onto the prayer of ch. 1, where the same power that raised Christ (1:19–20) is now turned upon the reader.
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ὑμᾶς — “you” (accusative): the object of a verb that has not yet come. The Cambridge editor notes the construction is “broken, and the gap is filled by the inserted verb, inferred from Ephesians 2:5 below.” Grammatically, the dead lie waiting for their verb.
ὄνταςontaswereG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveAccusative Masculine Plural
νεκροὺςnekrousdeadG3498
√ νεκρός — dead (literally or figurativelyAdjectiveAccusative Masculine Plural
νεκρούς — “dead.” The hinge word of the unit, repeated at v. 5. Barnes presses the image relentlessly: a corpse “sees not, and hears not, and feels not… So with the sinner in regard to the spiritual and eternal world.” Not weakness but death — the same Greek that elsewhere names physical death (cf. 1 Tim 5:6).
τοῖςtoisinG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
παραπτώμασινparaptōmasintrespassesG3900
√ παράπτωμα — a side-slip (lapse or deviation), iNounDative Neuter Plural
παραπτώμασιν — “trespasses.” Ellicott: the word “signifies a ‘swerving aside and falling.’” Rare in the NT (17 verses), and Paul has just used it of redemption’s cost in Eph 1:7 — the forgiveness of our trespasses.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ταῖςtaisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
ἁμαρτίαιςhamartiaissinsG266
√ ἁμαρτία — a sin (properly abstract)NounDative Feminine Plural
ἁμαρτίαις — “sins.” The general word for missing the mark; here in the plural, the concrete acts that issue from the inward miss. With παραπτώμασιν it forms what Ellicott calls a climax: the slip and the miss together name the whole of the old life.
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
The word rendered “trespass” signifies a “swerving aside and falling”; the word rendered “sins” is generally used by St. Paul in the singular to denote “sin” in the abstract, and signifies an entire “missing of the mark” of life.
✦Albert BarnesNotes on the Bible1834
A corpse is insensible. It sees not, and hears not, and feels not. The sound of music, and the voice of friendship and of alarm, do not arouse it. The rose and the lily breathe forth their fragrance around it, but the corpse perceives it not. The world is busy and active around it, but it is unconscious of it all.
Barnes is expounding what spiritual “death” means — an analogy, not a claim that the unconverted lack mental or animal life; he says so explicitly in the lines just before.
✦Cambridge Bible for Schools and Colleges—1880s
The construction is broken, and the gap is filled by the inserted verb, inferred from Ephesians 2:5 below, where however “ we ” has taken the place of “you.”
✦Geneva Study BibleMarginal Notes1599
with regard to spiritual motions we are not only born half dead, but wholly and altogether dead.
2“in which you used to walk when you conformed to the ways of this…”+

2in which you used to walk when you conformed to the ways of this world and of the ruler of the power of the air, the spirit who is now at work in the sons of disobedience.

Berean Standard Bible · CC0

Greek — tap a word ↓

en hais pote periepatēsate kata ton aiōna toutou tou kosmou kata ton archonta tēs exousias tou aeros tou pneumatos nyn tou energountos en tois huiois tēs apeitheias

Literal — word-for-word from the original

“— in which (sins) once you-walked-about, according-to the age of-this the-world, according-to the ruler of-the authority of-the air, of-the spirit that now is-working in the sons of-the disobedience —”

Where the English smooths the original

  • περιεπατήσατε HTML: περιεπατήσατε is literally “you walked about” — a whole way of life pictured as a road. The same verb returns at v. 10 (περιπατήσωμεν) for the new “walk” in good works: the unit opens and closes on the same foot, redirected.
  • τὸν αἰῶνα τοῦ κόσμου HTML: Greek piles two “world” words — αἰών (the age, the temporal current) governing κόσμος (the ordered system). The BSB’s “the ways of this world” compresses both; literally it is “the age of this world.”
  • τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος HTML: “the ruler of the authority of the air” — a chain of genitives. ἐξουσία is not raw force but delegated/usurped authority; the BSB’s “the power of the air” loses the nuance Lightfoot and the Cambridge editor press.
  • τοῦ πνεύματος HTML: the genitive πνεύματος (“of the spirit”) stands in apposition not to “ruler” (masculine) but to “authority/power” (feminine) — a grammatical point the BSB’s “the spirit who…” obscures, as Ellicott and JFB both insist.
Word by word27 · parsed+
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αἷςhaiswhichG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Feminine Plural
ποτεpotevvvG4218
√ ποτέ — indefinite adverb, at some time, everParticle
περιεπατήσατεperiepatēsateyou used to walkG4043
√ περιπατέω — to tread all around, iVerbAorist Indicative Active2nd Person Plural
περιεπατήσατε — “you used to walk.” Life as a road. Barnes: “life being often compared to a journey or a race.” The aorist gathers the whole past course into one act; the Cambridge editor: “The whole past experience, however long, is gathered up in memory into a point.”
κατὰkatawhen you conformed toG2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
αἰῶναaiōnawaysG165
√ αἰών — properly, an ageNounAccusative Masculine Singular
αἰῶνα — “age / ways.” The αἰών of this world: not the planet but, as the Cambridge editor says, “this present sinful order of things, as characterized by discord with the will of God.” Paul will answer it in v. 7 with the ages to come.
τούτουtoutouof thisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Masculine Singular
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
κόσμουkosmouworldG2889
√ κόσμος — orderly arrangement, iNounGenitive Masculine Singular
κατὰkata[and]G2596
√ κατά — (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)Preposition
τὸνtonof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
ἄρχονταarchontarulerG758
√ ἄρχων — a first (in rank or power)NounAccusative Masculine Singular
ἄρχοντα — “ruler.” Satan, the archōn — the same title given him in the Gospels as “prince of this world” (John 12:31). Ellicott: “a power dwelling in the region of the air,” below heaven yet above earth.
τῆςtēsof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ἐξουσίαςexousiaspowerG1849
√ ἐξουσία — privilege, iNounGenitive Feminine Singular
ἐξουσίας — “authority / power.” Lightfoot’s distinction (cited by Cambridge): this is authority — even usurped authority — “as distinguished from mere dynamic force.”
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
ἀέροςaerosairG109
√ ἀήρ — by analogy, to blow)NounGenitive Masculine Singular
τοῦtoutheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
πνεύματοςpneumatosspirit [who is]G4151
√ πνεῦμα — a current of air, iNounGenitive Neuter Singular
νῦνnynnowG3568
√ νῦν — "now" (as adverb of date, a transition or emphasis)Adverb
τοῦtouG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ἐνεργοῦντοςenergountosat workG1754
√ ἐνεργέω — to be active, efficientVerbPresent Participle ActiveGenitive Neuter Singular
ἐνεργοῦντος — “at work.” A present participle: the spirit is still operating. The Pulpit Commentary: “He is not destroyed, but vigorously at work even yet.” The word ἐνεργέω is the same energy Paul ascribes to God in 1:19 — counterfeit power against true.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
υἱοῖςhuioissonsG5207
√ υἱός — a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinshipNounDative Masculine Plural
υἱοῖς — “sons.” A Hebraism: “sons of disobedience” = those whose very nature is disobedience. Poole: “they that are addicted to disobedience.”
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
ἀπειθείαςapeitheiasof disobedienceG543
√ ἀπείθεια — disbelief (obstinate and rebellious)NounGenitive Feminine Singular
ἀπειθείας — “of disobedience.” The root is resistance of the will, not mere unbelief. Cambridge: “the proper meaning of the word is resistance of the will.” The same rare word (ἀπείθεια) returns at Eph 5:6 — Paul’s own settled phrase.
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
this phrase signifies not “a power over the air,” but “a power dwelling in the region of the air.”
✦Matthew PooleAnnotations upon the Holy Bible1685
The same word here translated course is rendered world, Romans 12:2 : Be not conformed (configured or fashioned) to this world, i.e. to the ways and manners of it.
✦The Pulpit CommentarySpence & Exell, eds.1880s
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.
✦Cambridge Bible for Schools and Colleges—1880s
as earth is the present abode of embodied spirits, mankind, so the airy envelope of earth is the haunt, for purposes of action on man, of the spirits of evil
The Cambridge editor immediately cautions against “a narrow localization, or hard literality” — “air” is not a mere figure for “darkness,” but neither is it a precise map.
3“All of us also lived among them at one time, fulfilling the crav…”+

3All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.

Berean Standard Bible · CC0

Greek — tap a word ↓

pantes hēmeis kai anestraphēmen en hois pote en tais epithymiais hēmōn tēs sarkos poiountes ta thelēmata kai tōn dianoiōn tēs sarkos kai kai hōs hoi loipoi ēmetha physei tekna orgēs

Literal — word-for-word from the original

“— among whom also we all conducted-ourselves once in the desires of-the flesh of-us, doing the wishes of-the flesh and of-the thoughts, and we-were by-nature children of-wrath, as also the rest —”

Where the English smooths the original

  • ἡμεῖς … πάντες HTML: the person shifts from “you” (vv. 1–2) to “we all” — Paul folds himself and his fellow Jews into the same verdict. Gill: he does this “to beat down the pride of the Jews.” The English keeps it, but the rhetorical force of the sudden first-person is easy to miss.
  • ἀνεστράφημεν HTML: ἀνεστράφημεν is literally “we turned/conducted ourselves up and down” — the Latin conversatio, the whole going in-and-out of life. The BSB’s “lived among them” is right but plainer than the verb’s movement.
  • θελήματα HTML: θελήματα is “wills / wishes” (plural) — literally doing the wills of the flesh. The BSB’s “indulging its desires” reads well; the Greek is starker — the flesh has a will, and it was obeyed.
  • φύσει HTML: φύσει — “by nature” — is placed emphatically between “children” and “of wrath.” JFB: it marks “what has grown in us… inherent, not acquired.” The BSB renders it faithfully, but the word’s weight (the seat of the doctrine of original sin) is carried in one dative noun.
Word by word30 · parsed+
πάντεςpantesAllG3956
√ πᾶς — all, any, every, the wholeAdjectiveNominative Masculine Plural
πάντες — “All.” The leveller. Cambridge: Paul “often insists on this one level of fallen nature, wholly unaffected by external privilege.”
ἡμεῖςhēmeisof usG1473
√ ἐγώ — I, mePersonal / Possessive PronounNominative 1st Person Plural
ἡμεῖς — “of us / we.” The pronoun is expressed (Greek can omit it), throwing weight on it: we too, not only you Gentiles.
καὶkaialsoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἀνεστράφημένanestraphēmenlivedG390
√ ἀναστρέφω — to overturnVerbAorist Indicative Passive1st Person Plural
ἐνenamongG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
οἷςhois[them]G3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Plural
ποτεpoteat one timeG4218
√ ποτέ — indefinite adverb, at some time, everParticle
ἐνenfulfillingG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ταῖςtaistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Plural
ἐπιθυμίαιςepithymiaiscravingsG1939
√ ἐπιθυμία — a longing (especially for what is forbidden)NounDative Feminine Plural
ἡμῶνhēmōnof ourG1473
√ ἐγώ — I, mePersonal / Possessive PronounGenitive 1st Person Plural
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
σαρκὸςsarkosfleshG4561
√ σάρξ — flesh (as stripped of the skin), iNounGenitive Feminine Singular
σαρκός — “flesh.” Not the body merely. Ellicott: “the flesh… includes both the appetites and the passions of our fleshly nature, and also the ‘thoughts’ of the mind itself.” The whole fallen self.
ποιοῦντεςpoiountes[and] indulgingG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbPresent Participle ActiveNominative Masculine Plural
τὰta[its]G3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
θελήματαthelēmatadesiresG2307
√ θέλημα — a determination (properly, the thing), iNounAccusative Neuter Plural
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τῶνtōnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Plural
διανοιῶνdianoiōnthoughtsG1271
√ διάνοια — deep thought, properly, the faculty (mind or its disposition), by implication, its exerciseNounGenitive Feminine Plural
διανοιῶν — “thoughts.” The reasoning mind, not just the appetites. The Pulpit Commentary: “the random roaming of the mind hither and thither.” Sin reaches the intellect, not only the body.
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
σαρκὸςsarkosG4561
√ σάρξ — flesh (as stripped of the skin), iNounGenitive Feminine Singular
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
ὡςhōsLikeG5613
√ ὡς — which how, iAdverb
οἱhoitheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
λοιποίloipoirestG3062
√ λοιποί — remaining onesAdjectiveNominative Masculine Plural
ἤμεθαēmethawe wereG1510
√ εἰμί — I exist (used only when emphatic)VerbImperfect Indicative Middle1st Person Plural
φύσειphyseiby natureG5449
√ φύσις — growth (by germination or expansion), iNounDative Feminine Singular
φύσει — “by nature.” The crux. Benson: it cannot mean “by custom, or practice” here, “for this would make the apostle guilty of gross tautology” — the sinful walk has already been named. It must name what is inborn.
τέκναteknachildrenG5043
√ τέκνον — a child (as produced)NounNominative Neuter Plural
τέκνα — “children.” Ellicott notes the irony: the word is one “expressing endearment and love,” usually of God’s children — here startlingly yoked to wrath. A paradox meant to arrest.
ὀργῆςorgēsof wrathG3709
√ ὀργή — properly, desire (as a reaching forth or excitement of the mind), iNounGenitive Feminine Singular
ὀργῆς — “of wrath.” A Hebraism (cf. “son of death,” 2 Sam 12:5) for those under sentence. The Pulpit Commentary insists the divine “wrath” is “the holy, calm, deep opposition of his nature to sin,” not human passion.
The Voices✦ public domain+
✦John GillExposition of the Entire Bible1746–63
What the apostle says of the Gentile Ephesians before conversion, he says of himself and other Jews; and this he does, partly to show that it was not from ill will, or with a design to upbraid the Gentiles, that he said what he did; and partly to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles
✦Joseph BensonCommentary on the Old and New Testaments1810s
in none of those places does it signify by custom, or practice, or customary practice, as some affirm. Nor can it mean so here. For this would make the apostle guilty of gross tautology, their customary sinning having been expressed already in the former part of the verse.
Benson is arguing that φύσει (“by nature”) names something inborn, not merely habitual — a grammatical case for original sin.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
"Nature," in Greek, implies that which has grown in us as the peculiarity of our being, growing with our growth, and strengthening with our strength, as distinguished from that which has been wrought on us by mere external influences: what is inherent, not acquired
✦The Pulpit CommentarySpence & Exell, eds.1880s
"Wrath," as applied to God, must be regarded as essentially different from the same word when used of man. In the latter case it usually indicates a disorderly, excited, passionate feeling, as of one who has lost self-control; when used of God, it denotes the holy, calm, deep opposition of his nature to sin
4“But because of His great love for us, God, who is rich in mercy,”+

4But because of His great love for us, God, who is rich in mercy,

Berean Standard Bible · CC0

Greek — tap a word ↓

de dia autou pollēn tēn agapēn hēn ēgapēsen hēmas Ho Theos ōn plousios en eleei

Literal — word-for-word from the original

“But God, rich being in mercy, on-account-of the great love of-his with-which he-loved us —”

Where the English smooths the original

  • δὲ HTML: the whole hinge of the passage turns on one small word — δέ, “but.” The Pulpit Commentary: “The ‘but’ is very emphatic, and wonderfully reverses the picture.” Three verses of death, then a single adversative, then God.
  • πλούσιος … ἐν ἐλέει HTML: literally “being rich in mercy.” The adjective is wealth-language — God is not merely merciful but moneyed in mercy. Barnes: “Mercy is the riches or the wealth of God.” A favourite Ephesian image (1:7, 18; 2:7; 3:8, 16).
  • πολλὴν … ἀγάπην … ἣν ἠγάπησεν HTML: Greek doubles the root — “the great love with which he loved us” (noun + cognate verb, ἀγάπην … ἠγάπησεν). The Pulpit Commentary: “the verb of love governing the noun of love makes the idea rich and strong.” English cannot easily reduplicate it.
  • διὰ HTML: διά + accusative gives the cause: “because of his great love.” The love is named as the reason God acts, before any verb of acting appears — grace has its motive stated first.
Word by word15 · parsed+
δὲdeButG1161
√ δέ — but, and, etcConjunction
δὲ — “But.” The turn. Maclaren preaches it as the dawn breaking over a cemetery: the same world Paul saw as “one great cemetery” is now looked down upon by “the pitying love.”
διὰdiabecause ofG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
πολλὴνpollēngreatG4183
√ πολύς — (singular) much (in any respect) or (plural) manyAdjectiveAccusative Feminine Singular
πολλὴν — “great.” Modifying love; with “rich” (mercy) it forms a deliberate pair. JFB cites Bengel: “Mercy takes away misery; love confers salvation.”
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἀγάπηνagapēnloveG26
√ ἀγάπη — love, iNounAccusative Feminine Singular
ἀγάπην — “love.” The cause behind the cause. Maclaren: “Christ died because God loves,” not the reverse — the atonement flows from the divine love, it does not create it.
ἣνhēnfor usG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounAccusative Feminine Singular
ἠγάπησενēgapēsen. . .G25
√ ἀγαπάω — to love (in a social or moral sense)VerbAorist Indicative Active3rd Person Singular
ἡμᾶςhēmas. . .G1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
ὉHoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΘεὸςTheosGodG2316
√ θεός — figuratively, a magistrateNounNominative Masculine Singular
Θεὸς — “God.” The subject at last, after the long suspense from v. 1. The dead had no verb; now the verb has a Subject, and the Subject is God.
ὢνōnwho isG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveNominative Masculine Singular
πλούσιοςplousiosrichG4145
√ πλούσιος — wealthyAdjectiveNominative Masculine Singular
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἐλέειeleeimercyG1656
√ ἔλεος — compassion (human or divine, especially active)NounDative Neuter Singular
ἐλέει — “mercy.” Distinct from love: mercy regards us as fallen into misery. Poole: “mercy respects us as fallen into sin and misery.”
The Voices✦ public domain+
✦Alexander MaclarenExpositions of Holy Scripturec. 1905
The Apostle looks upon the world-many-coloured, full of activity, full of intellectual stir, full of human emotions, affections, joys, sorrows, fluctuations-as if it were one great cemetery, and on every gravestone there were written the same inscription. They all died of the same disease
✦Albert BarnesNotes on the Bible1834
People are often rich in gold, and silver, and diamonds, and they pride themselves in these possessions; but God is "rich in mercy." In that he abounds and he is so rich in it that he is wilting to impart it to others; so rich that he can make all blessed.
The "wilting" is a transcription artifact in the public-domain source for "willing."
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
"Mercy takes away misery; love confers salvation" [Bengel].
JFB quoting Bengel; the bracketed attribution is theirs.
✦The Pulpit CommentarySpence & Exell, eds.1880s
The "but" is very emphatic, and wonderfully reverses the picture. The sovereignty of God is very apparent, on its gracious side. It interposes to rescue those who would otherwise plunge into irretrievable ruin.
5“made us alive with Christ even when we were dead in our trespass…”+

5made us alive with Christ even when we were dead in our trespasses. It is by grace you have been saved!

Berean Standard Bible · CC0

Greek — tap a word ↓

synezōopoiēsen tō Christō kai hēmas ontas nekrous tois paraptōmasin chariti este sesōsmenoi

Literal — word-for-word from the original

“— even being us dead in-the trespasses, he-made-[us]-alive-together-with the Christ — by-grace you-are having-been-saved —”

Where the English smooths the original

  • συνεζωοποίησεν HTML: one Greek word, συνεζωοποίησεν — “he co-made-alive,” the verb the dangling “you” of v. 1 has waited four verses for. The σύν- prefix means it is life shared with Christ’s own. It occurs only twice in the NT (here and Col 2:13) — a rare, coined word for a one-of-a-kind act.
  • τῷ Χριστῷ HTML: a bare dative, “with-the-Christ” — folded inside the verb’s σύν-. The believer’s quickening is not a separate miracle but a participation in his resurrection; the case-form alone carries the union.
  • χάριτί ἐστε σεσῳσμένοι HTML: Paul breaks his own sentence to gasp it out — “by grace you-are saved.” σεσῳσμένοι is a perfect participle: a completed act with standing results — “you are in a saved state.” Not “being saved,” not “will be saved.” JFB: “Ye are passed from death unto life.”
  • χάριτί HTML: χάριτί stands first, fronted for stress — by GRACE. The Pulpit Commentary calls the whole clause a thing “thrown in here abruptly by the apostle in the fullness of his heart.”
Word by word12 · parsed+
συνεζωοποίησενsynezōopoiēsenmade [us] alive withG4806
√ συζωοποιέω — to reanimate conjointly with (figuratively)VerbAorist Indicative Active3rd Person Singular
συνεζωοποίησεν — “made us alive together with [Christ].” The verb of the unit. The Pulpit Commentary: “Made us alive with the life which is in Christ and which flows from Christ.” Chrysostom (via JFB): the Head being raised, the body lives in him.
τῷtōG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Singular
ΧριστῷChristōChristG5547
√ Χριστός — anointed, iNounDative Masculine Singular
καὶkaieven whenG2532
√ καί — and, also, even, so then, too, etcConjunction
καὶ — “even when.” The καί here is concessive — God acted while we were still dead, not after we revived. Barnes: “It does not mean that he quickened us when we were dead in sin, but that he loved us then.”
ἡμᾶςhēmasweG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
ὄνταςontaswereG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveAccusative Masculine Plural
νεκροὺςnekrousdeadG3498
√ νεκρός — dead (literally or figurativelyAdjectiveAccusative Masculine Plural
τοῖςtoisin ourG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
παραπτώμασινparaptōmasintrespassesG3900
√ παράπτωμα — a side-slip (lapse or deviation), iNounDative Neuter Plural
χάριτίchariti[It is] by graceG5485
√ χάρις — graciousness (as gratifying), of manner or act (abstract or concreteNounDative Feminine Singular
χάριτί — “by grace.” The parenthesis that cannot wait for v. 8. Grace is the source; the perfect tense that follows makes salvation a present possession, not only a future hope.
ἐστεesteyou have beenG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
σεσῳσμένοιsesōsmenoisavedG4982
√ σώζω — to save, iVerbPerfect Participle Middle or PassiveNominative Masculine Plural
σεσῳσμένοι — “saved” (perfect). Cambridge: “ye have been saved… The verb is perfect,” naming the rescue as, from God’s side, a fait accompli even while from ours it is still in process.
The Voices✦ public domain+
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
Salvation is to the Christian not a thing to be waited for hereafter, but already realized
✦Matthew PooleAnnotations upon the Holy Bible1685
the whole of their salvation is of grace, i.e. alike free, and as much out of God’s great love, as the beginning of it, viz. their quickening, is.
✦The Pulpit CommentarySpence & Exell, eds.1880s
he did not turn from us when we were immersed in it; nor did he wait till we began to move towards him: he began to influence us even when we were dead.
✦Albert BarnesNotes on the Bible1834
Man loves his friend, his benefactor, his kindred - God loves his foes, and seeks to do them good.
6“And God raised us up with Christ and seated us with Him in the h…”+

6And God raised us up with Christ and seated us with Him in the heavenly realms in Christ Jesus,

Berean Standard Bible · CC0

Greek — tap a word ↓

kai synēgeiren kai synekathisen en tois epouraniois en Christō Iēsou

Literal — word-for-word from the original

“and he-raised-[us]-up-together and he-seated-[us]-together in the heavenlies in Christ Jesus —”

Where the English smooths the original

  • συνήγειρεν HTML: another σύν-compound — συνήγειρεν, “he co-raised.” Three verbs now carry the σύν- of v. 5: made-alive-with, raised-with, seated-with. The English needs “with Christ” three times; Greek welds it into the verbs themselves.
  • συνεκάθισεν HTML: συνεκάθισεν — “he co-seated [us].” An aorist: spoken as already done. Believers are seated in the heavenlies not in prospect but, in Christ, in fact — even while they walk the earth. A startling past tense for a future-feeling reality.
  • ἐν τοῖς ἐπουρανίοις HTML: ἐπουράνια is “the heavenly [places/things],” a word special to Ephesians (1:3, 1:20, 2:6, 3:10, 6:12). The BSB’s “heavenly realms” is one good guess at a term Paul never quite defines.
  • ἐν Χριστῷ Ἰησοῦ HTML: the phrase is “in Christ”, not “with Christ” — and the Cambridge editor weighs whether συν- means united to the Church or to the Lord, deciding for the Lord. The seating is in him: location and union at once.
Word by word10 · parsed+
καὶkaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
συνήγειρενsynēgeiren[God] raised [us] up with [Christ]G4891
√ συνεγείρω — to rouse (from death) in company with, iVerbAorist Indicative Active3rd Person Singular
συνήγειρεν — “raised us up together.” The rare verb συνεγείρω (only 3 verses in the NT). Cambridge: “His resurrection and ascension are the basis of the spiritual (as well as future bodily) resurrection and ascension of His Church.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
συνεκάθισενsynekathisenseated [us with Him]G4776
√ συγκαθίζω — to give (or take) a seat in company withVerbAorist Indicative Active3rd Person Singular
συνεκάθισεν — “seated us with Him.” The boldest claim of the unit. Henry’s antithesis: “Sinners roll themselves in the dust; sanctified souls sit in heavenly places.” The same Greek verb (συγκαθίζω) appears elsewhere only of people sitting round a fire (Luke 22:55) — proof the word is ordinary; the glory is in what God seats us with.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Plural
ἐπουρανίοιςepouranioisheavenly realmsG2032
√ ἐπουράνιος — above the skyAdjectiveDative Neuter Plural
ἐπουρανίοις — “heavenly realms.” The Geneva note guards it: “as yet this is not fulfilled in us, but only in our head… And yet the hope is certain.” Already true in Christ; not yet experienced in full.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ΧριστῷChristōChristG5547
√ Χριστός — anointed, iNounDative Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounDative Masculine Singular
Ἰησοῦ — “Jesus.” JFB note the title-order: “Christ Jesus” is the phrase mostly used in this Epistle, in which the office… is the prominent thought.
The Voices✦ public domain+
✦Albert BarnesNotes on the Bible1834
Even here we have the anticipation of glory, and are admitted to exalted honors, as if we sat in heavenly places, in virtue of our connection with him.
✦Geneva Study BibleMarginal Notes1599
as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
Believers are bodily in heaven in point of right, and virtually so in spirit, and have each their own place assigned there, which in due time they shall take possession of
✦The Pulpit CommentarySpence & Exell, eds.1880s
places where the privileges of heaven are dispensed, where the air of heaven is breathed, where the fellowship and the enjoyment of heaven are known, where an elevation of spirit is experienced as if heaven were begun.
7“in order that in the coming ages He might display the surpassing…”+

7in order that in the coming ages He might display the surpassing riches of His grace, demonstrated by His kindness to us in Christ Jesus.

Berean Standard Bible · CC0

Greek — tap a word ↓

hina en tois tois eperchomenois aiōsin endeixētai to hyperballon ploutos tēs autou charitos en chrēstotēti eph’ hēmas en Christō Iēsou

Literal — word-for-word from the original

“in-order-that he-might-display, in the ages the-coming-on, the surpassing riches of-the grace of-his in kindness toward us in Christ Jesus —”

Where the English smooths the original

  • ἵνα HTML: ἵνα opens a purpose clause — God saved us in order that… The motive of the whole rescue is now stated: a public exhibition. Maclaren: God’s deepest purpose is “the setting forth of Himself.”
  • ἐπερχομένοις HTML: ἐπερχομένοις is a participle — literally “the ages coming-upon [us]”, ages rolling in. Ellicott: “the ages which are coming on… both of time and of eternity, looked upon in one great continuity.” The BSB’s “coming ages” stills the motion in the verb.
  • ὑπερβάλλον πλοῦτος HTML: ὑπερβάλλον — “over-throwing, exceeding” (a participle, the thing keeps surpassing) — modifying “riches.” A characteristically Pauline pile-up; the same rare word marks the “surpassing greatness” of power in 1:19.
  • χρηστότητι HTML: χρηστότης is kindness in the sense of readiness to serve, benignity. Ellicott: “facility, or readiness to serve another.” The BSB’s “kindness” is right but misses the active, leaning-toward-the-other shade.
Word by word20 · parsed+
ἵναhinain order thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoistheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
ἐπερχομένοιςeperchomenoiscomingG1904
√ ἐπέρχομαι — to supervene, iVerbPresent Participle Middle or PassiveDative Masculine Plural
αἰῶσινaiōsinagesG165
√ αἰών — properly, an ageNounDative Masculine Plural
αἰῶσιν — “ages.” The deliberate answer to v. 2’s αἰών of this world. The old age held us; the coming ages will display God’s grace upon us. Same word, opposite freight.
ἐνδείξηταιendeixētaiHe might displayG1731
√ ἐνδείκνυμι — to indicate (by word or act)VerbAorist Subjunctive Middle3rd Person Singular
ἐνδείξηται — “He might display.” A middle-voice verb: show forth for his own glory. The saved become God’s exhibit. Barnes: the redeemed are “the living and eternal monuments of the grace of God.”
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Singular
ὑπερβάλλονhyperballonsurpassingG5235
√ ὑπερβάλλω — to throw beyod the usual mark, iVerbPresent Participle ActiveAccusative Neuter Singular
ὑπερβάλλον — “surpassing.” Maclaren on the heaped epithets: “the Apostle’s passionate accumulation of epithets which he yet feels to be altogether inadequate to his theme.”
πλοῦτοςploutosrichesG4149
√ πλοῦτος — wealth (as fulness), iNounAccusative Neuter Singular
πλοῦτος — “riches.” The Ephesian keyword (1:7, 1:18, 3:8, 3:16). Gill: “these riches are exceeding; they exceed the riches of this world.”
τῆςtēsofG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
χάριτοςcharitosgraceG5485
√ χάρις — graciousness (as gratifying), of manner or act (abstract or concreteNounGenitive Feminine Singular
ἐνen[demonstrated] byG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
χρηστότητιchrēstotēti[His] kindnessG5544
√ χρηστότης — usefulness, iNounDative Feminine Singular
χρηστότητι — “kindness.” Ellicott traces the word through Luke 6:35 (to the unthankful), Rom 2:4, Titus 3:4 — the gentle, sinner-receiving face of God’s mercy.
ἐφ’eph’toG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ἡμᾶςhēmasusG1473
√ ἐγώ — I, mePersonal / Possessive PronounAccusative 1st Person Plural
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ΧριστῷChristōChristG5547
√ Χριστός — anointed, iNounDative Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounDative Masculine Singular
The Voices✦ public domain+
✦Alexander MaclarenExpositions of Holy Scripturec. 1905
Grace, in Paul’s language, means love lavished upon the undeserving and sinful, a love which is not drawn forth by the perception of any excellence in its objects, but wells up and out like a fountain, by reason of the impulse in its subject
✦Charles EllicottCommentary for English Readers1878
Here, again, the manifestation of the riches of God’s grace is looked upon as His special delight, and as His chosen way of manifesting His own self to His creatures.
✦Albert BarnesNotes on the Bible1834
Their conversion is a standing encouragement to all others to come in like manner
✦John GillExposition of the Entire Bible1746–63
though such large treasures have been expended upon such numbers of persons, yet there is still the same quantity
8“For it is by grace you have been saved through faith, and this n…”+

8For it is by grace you have been saved through faith, and this not from yourselves; it is the gift of God,

Berean Standard Bible · CC0

Greek — tap a word ↓

gar Tē chariti este sesōsmenoi dia pisteōs kai touto ouk ex hymōn to dōron Theou

Literal — word-for-word from the original

“For by-the grace you-are having-been-saved, through faith — and this not out-of you; of-God the gift —”

Where the English smooths the original

  • Τῇ χάριτί … σεσῳσμένοι HTML: the parenthesis of v. 5 is now resumed and unfolded, with the article: “by the grace.” The perfect participle σεσῳσμένοι stands again — you are in a state of having-been-saved. Salvation already accomplished, still standing.
  • διὰ πίστεως HTML: διά + genitive — “through faith”, the channel, not the cause. Maclaren’s precision: “by grace” names the source, “through faith” the medium. Faith is the open hand, not the price.
  • τοῦτο HTML: the famous crux. τοῦτο (“this”) is neuter, while faith (πίστις) is feminine and grace (χάρις) is feminine — so grammatically “this” cannot point neatly to either word. It most likely gathers up the whole saving transaction. Commentators have split on it for centuries; the Greek does not settle it.
  • δῶρον HTML: δῶρον — “gift,” a word Ellicott notes is “peculiar to this passage” (Paul’s usual word for free gift is χάρισμα). A plain, unadorned word for an unearned thing: of-God the gift, with “God” fronted against “yourselves.”
Word by word15 · parsed+
γὰρgarFor [it is]G1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ΤῇTēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
χάριτίcharitiby graceG5485
√ χάρις — graciousness (as gratifying), of manner or act (abstract or concreteNounDative Feminine Singular
χάριτί — “by grace.” The thesis of the unit, now stated outright. Maclaren strips the word back to its force: “love that stoops and that requites, not according to desert.”
ἐστεesteyou have beenG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active2nd Person Plural
σεσῳσμένοιsesōsmenoisavedG4982
√ σώζω — to save, iVerbPerfect Participle Middle or PassiveNominative Masculine Plural
σεσῳσμένοι — “you have been saved.” Perfect again (cf. v. 5). Ellicott: “ye were saved at first, and continue in a state of salvation.”
διὰdiathroughG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
πίστεωςpisteōsfaithG4102
√ πίστις — persuasion, iNounGenitive Feminine Singular
πίστεως — “faith.” The instrument. Maclaren wishes it were translated trust: “there is no virtue in the act of trust, but only in that with which we are brought into living union when we do trust.”
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τοῦτοtoutothisG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Singular
τοῦτο — “this” (neuter). The honest difficulty. Barnes lets it rest: “As a matter of grammar this opinion is certainly doubtful… but as a matter of theology it is a question of very little importance.” Whether or not this verse proves faith a gift, faith is God’s gift (cf. Phil 1:29).
οὐκouknotG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐξexfromG1537
√ ἐκ — literal or figurativePreposition
ὑμῶνhymōnyourselvesG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τὸto[it is] theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
δῶρονdōrongiftG1435
√ δῶρον — a presentNounNominative Neuter Singular
δῶρον — “gift.” Poole sums it: “God is opposed to self: gift relates not merely to faith immediately preceding, but to the whole sentence.”
ΘεοῦTheouof GodG2316
√ θεός — figuratively, a magistrateNounGenitive Masculine Singular
The Voices✦ public domain+
✦Alexander MaclarenExpositions of Holy Scripturec. 1905
It is a thousand pities, one sometimes thinks, that the word was not translated ‘trust’ instead of ‘faith,’ and then we should have understood that it was not a theological virtue at all, but just the common thing that we all know so well, which is the cement of human society and the blessedness of human affection
✦Albert BarnesNotes on the Bible1834
The word rendered "that" - τοῦτο touto - is in the neuter gender, and the word "faith" - πίστις pistis - is in the feminine. The word "that," therefore, does not refer particularly to faith, as being the gift of God, but to "the salvation by grace" of which he had been speaking.
Barnes notes that the great expositors divide here (Calvin, Storr, Locke for salvation; Doddridge, Beza, Chrysostom for faith) and judges the theological stakes small either way.
✦Matthew PooleAnnotations upon the Holy Bible1685
Faith is not considered here as a work done by us, but as an instrument or means applying the grace and salvation tendered to us.
✦Charles EllicottCommentary for English Readers1878
Grace is the moving cause of salvation: faith only the instrument by which it is laid hold of.
9“not by works, so that no one can boast.”+

9not by works, so that no one can boast.

Berean Standard Bible · CC0

Greek — tap a word ↓

ouk ex ergōn hina mē tis kauchēsētai

Literal — word-for-word from the original

“not out-of works, so-that not anyone might-boast.”

Where the English smooths the original

  • οὐκ ἐξ ἔργων HTML: “not out-of works” — the same construction (ἐκ + genitive) as v. 8’s “not out-of yourselves.” The parallel is exact: self and works are the two excluded sources. Poole: this rules out “any works whatever, and not only works of the ceremonial law.”
  • ἵνα μή … καυχήσηται HTML: a purpose clause — God ordered salvation thus in order that no one might boast. καυχήσηται is the boast/vaunt verb of Rom 3:27. The exclusion of boasting is not a side-effect but a design.
  • τις HTML: τις is simply “anyone,” indefinite — Cambridge: “there is no emphasis on ‘man.’” The BSB’s “no one” catches it; older versions’ “any man” overstate the gender.
Word by word7 · parsed+
οὐκouknotG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ἐξexbyG1537
√ ἐκ — literal or figurativePreposition
ἔργωνergōnworksG2041
√ ἔργον — toil (as an effort or occupation)NounGenitive Neuter Plural
ἔργων — “works.” Set in flat contrast to grace. JFB: “This clause stands in contrast to ‘by grace.’” Geneva sharpens it: even our good works “are the effects of grace in us.”
ἵναhinaso thatG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
μήmēnoG3361
√ μή — (adverb) not, (conjunction) lestAdverb
τιςtisoneG5100
√ τὶς — some or any person or objectInterrogative / Indefinite PronounNominative Masculine Singular
καυχήσηταιkauchēsētaican boastG2744
√ καυχάομαι — to vaunt (in a good or a bad sense)VerbAorist Subjunctive Middle3rd Person Singular
καυχήσηται — “might boast.” The Pulpit Commentary: boasting “is essentially unsuited to the relations between the creature and the Creator,” the opposite of the heavenly song, “Not unto us, O Lord.” Cambridge: “The Apostle is everywhere jealous for the sovereign claim of God to the whole praise of our salvation.”
The Voices✦ public domain+
✦John GillExposition of the Entire Bible1746–63
works are neither the moving causes, nor the procuring causes, nor the helping causes, nor "causa sine qua non", or conditions of salvation
✦Matthew PooleAnnotations upon the Holy Bible1685
Not of works; any works whatever, and not only works of the ceremonial law: for if they only were excluded, the opposition between God and man, grace and works, were not right
✦Cambridge Bible for Schools and Colleges—1880s
The Apostle is everywhere jealous for the sovereign claim of God to the whole praise of our salvation.
✦The Pulpit CommentarySpence & Exell, eds.1880s
The spirit of glorying is essentially unsuited to the relations between the creature and the Creator, between the Redeemer and the redeemed. It is the very opposite of the spirit, "Not unto us, O Lord"
10“For we are God’s workmanship, created in Christ Jesus to do good…”+

10For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance as our way of life.

Berean Standard Bible · CC0

Greek — tap a word ↓

gar esmen autou poiēma ktisthentes en Christō Iēsou epi agathois ergois hois ho Theos proētoimasen hina peripatēsōmen en autois

Literal — word-for-word from the original

“For of-him we-are [the]-thing-made, created in Christ Jesus upon good works, which God prepared-beforehand, that in them we-should-walk.”

Where the English smooths the original

  • αὐτοῦ … ἐσμεν ποίημα HTML: word-order throws the stress on “of-HIM” — αὐτοῦ is fronted and emphatic. Cambridge: “It is He that made us, and not we ourselves” (Ps 100:3). ποίημα is “the thing made, the handiwork” — and pointedly not the same root as “works” (ἔργα) later in the verse; Paul avoids the pun on purpose.
  • κτισθέντες HTML: κτισθέντες — “having been created.” A passive aorist participle: the creating is done to us, not by us. The new creation, like the first, is wholly God’s act (cf. 2 Cor 5:17).
  • ἐπὶ ἔργοις ἀγαθοῖς HTML: ἐπί + dative — literally “upon good works,” i.e. with a view to / on the basis of them. Good works are the goal, never the ground: created unto them, not saved by them. JFB: “We are not saved by, but created unto, good works.”
  • προητοίμασεν HTML: προητοίμασεν — “he prepared-beforehand.” A rare verb (only here and Rom 9:23). Whether God prepared the works for us or us for the works is debated (Benson notes both); either way the preparing is prior and divine.
  • περιπατήσωμεν HTML: the unit closes on the verb it opened with — περιπατήσωμεν (“we should walk”), the same root as v. 2’s “you walked.” The old walk in trespasses (v. 2) becomes the new walk in good works (v. 10): one road, wholly redirected.
Word by word19 · parsed+
γάρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
ἐσμενesmenwe areG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active1st Person Plural
αὐτοῦautou[God’s]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
ποίημαpoiēmaworkmanshipG4161
√ ποίημα — a product, iNounNominative Neuter Singular
ποίημα — “workmanship.” Cambridge: “The Gr. word (poiêma) is not akin to that rendered ‘works’ (erga) in the passage, so that there is no intended antithesis.” Used elsewhere only of God’s handiwork in nature (Rom 1:20) — here, the handiwork of grace.
κτισθέντεςktisthentescreatedG2936
√ κτίζω — to fabricate, iVerbAorist Participle PassiveNominative Masculine Plural
κτισθέντες — “created.” Maclaren: salvation is “something done in you… not something that you get, but something that you become” — a re-creation deep enough to be called a new birth.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ΧριστῷChristōChristG5547
√ Χριστός — anointed, iNounDative Masculine Singular
ἸησοῦIēsouJesusG2424
√ Ἰησοῦς — Jesus (iNounDative Masculine Singular
ἐπὶepito doG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
ἀγαθοῖςagathoisgoodG18
√ ἀγαθός — "good" (in any sense, often as noun)AdjectiveDative Neuter Plural
ἔργοιςergoisworksG2041
√ ἔργον — toil (as an effort or occupation)NounDative Neuter Plural
ἔργοις — “works.” JFB’s order: “Works do not justify, but the justified man works.” The fruit, never the root.
οἷςhoiswhichG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Neuter Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΘεὸςTheosGodG2316
√ θεός — figuratively, a magistrateNounNominative Masculine Singular
προητοίμασενproētoimasenprepared in advanceG4282
√ προετοιμάζω — to fit up in advance (literally or figuratively)VerbAorist Indicative Active3rd Person Singular
προητοίμασεν — “prepared in advance.” Benson: God “hath made the tree good, that the fruit may be good; hath made us new creatures, that we may live new lives.”
ἵναhinaasG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
περιπατήσωμενperipatēsōmenour way of lifeG4043
√ περιπατέω — to tread all around, iVerbAorist Subjunctive Active1st Person Plural
περιπατήσωμεν — “our way of life / we should walk.” The Pulpit Commentary: “the habitual tenor of the life; it is to be spent in an atmosphere of good works.” The passage ends, as it began, with a walk.
ἐνen. . .G1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
αὐτοῖςautois. . .G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Neuter 3rd Person Plural
The Voices✦ public domain+
✦Alexander MaclarenExpositions of Holy Scripturec. 1905
To work up towards salvation is, in the strict sense of the words, preposterous; it is inverting the order of things. It is beginning at the wrong end.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
We are not saved by, but created unto, good works. before ordained—Greek, "before made ready"
✦Joseph BensonCommentary on the Old and New Testaments1810s
He hath purified the fountain, that the streams may be pure; hath made the tree good, that the fruit may be good; hath made us new creatures, that we may live new lives
✦The Pulpit CommentarySpence & Exell, eds.1880s
It is not good works first, and grace after; but grace first, and good works after
✣

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙Grand Commentary — the unit, read wholesynthesis · verify+

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The corpse and its walk (vv. 1–3) — Ephesians 2:1–3

The unit opens on a grammatical scandal: an accusative “and you” with no verb to govern it. The Cambridge editor names it plainly — “the construction is broken, and the gap is filled by the inserted verb, inferred from Ephesians 2:5 below.” Paul holds the dead suspended for four verses before life arrives. The death is not a metaphor lightly chosen. Albert Barnes presses the image until it is unbearable: a corpse “sees not, and hears not, and feels not… The rose and the lily breathe forth their fragrance around it, but the corpse perceives it not” — and so, he concludes, is the soul toward God. Ellicott shows the two nouns are not idle repetition: παράπτωμα is “a swerving aside and falling,” ἁμαρτία an “entire missing of the mark.” The slip and the miss together.

Then the corpse walks — the present participle ἐνεργοῦντος tells us the archōn of the air is still at work, and the Pulpit Commentary draws the edge: “He is not destroyed, but vigorously at work even yet.” At v. 3 the indictment widens. The pronoun snaps from “you” to “we”; John Gill reads the motive — Paul does it “to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles.” And the dative φύσει, “by nature,” is no loose word: Benson argues it cannot mean mere habit, “for this would make the apostle guilty of gross tautology,” the habitual sinning having already been named. It is something inborn. JFB agree — nature is “what is inherent, not acquired.”

ii. But God (vv. 4–7) — Ephesians 2:4–7

Everything turns on one adversative. δέ — “but” — and the Pulpit Commentary hears its full weight: “The ‘but’ is very emphatic, and wonderfully reverses the picture.” Over Maclaren’s “one great cemetery” the pitying love now bends. Two divine wealths are named, and JFB cite Bengel to part them: “Mercy takes away misery; love confers salvation.” Maclaren guards the order against caricature: “Christ died because God loves,” not the reverse — the love is the spring, not the purchase.

Then the long-awaited verb lands, and it is a coined one: συνεζωοποίησεν, “he made-us-alive-together-with Christ.” Three σύν-compounds follow in a rising line — made-alive-with, raised-with, seated-with — and Greek welds the union into the verbs themselves. The Geneva note keeps the tense honest: the heavenly seating is “as yet… not fulfilled in us, but only in our head… And yet the hope is certain.” Matthew Henry sets the whole reversal in a single antithesis: “Sinners roll themselves in the dust; sanctified souls sit in heavenly places.” And v. 7 states the purpose: the rescued are God’s exhibit for the ages coming on, displaying, in Maclaren’s phrase, that grace which “wells up and out like a fountain, by reason of the impulse in its subject.”

iii. By grace, through faith, unto works (vv. 8–10) — Ephesians 2:8–10

The parenthesis of v. 5 is now unfolded into the unit's thesis. Ellicott states the grammar of grace with surgical care: “Grace is the moving cause of salvation: faith only the instrument by which it is laid hold of.” Maclaren would rename the instrument — “a thousand pities… that the word was not translated ‘trust’ instead of ‘faith,’” for there is “no virtue in the act of trust, but only in that with which we are brought into living union when we do trust.” Over the neuter τοῦτο (“this”) the great expositors divide, and we let them: Barnes, weighing whether faith itself is here called God's gift, concludes “as a matter of grammar this opinion is certainly doubtful… but as a matter of theology it is a question of very little importance,” since faith is God's gift on other plain grounds.

Verse 9 makes the exclusion of boasting a design, not a by-product — Poole insists it bars “any works whatever, and not only works of the ceremonial law.” Then v. 10 closes the circle. The fronted αὐτοῦ — “of HIM we are the workmanship” — and the Cambridge editor catches the careful wording: ποίημα (“making”) is deliberately “not akin to that rendered ‘works’ (erga),” so good works can never be mistaken for the ground of the making. JFB set the order beyond dispute: “We are not saved by, but created unto, good works.” And the unit ends on the very verb it began with — περιπατέω, to walk: the old walk in trespasses (v. 2) becomes, by re-creation, the new walk in works God “prepared beforehand” (v. 10). Benson gives the logic its homeliest form: God “hath made the tree good, that the fruit may be good; hath made us new creatures, that we may live new lives.”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ A fallible reading, offered to be tested against Scripture. Read whole, Ephesians 2:1–10 is a single sentence shaped like a grave and an empty grave. Its spine is three verbs in the past tense that Paul dares to speak of us — he made alive, he raised, he seated — each carrying the prefix σύn, “with Christ.” The audacity is the tense: the seating in the heavenlies (v. 6) is not promised but reported done, an aorist, while the readers are plainly still walking the earth and waiting (v. 7). The grammar itself, then, preaches the structure of Christian hope — finished in the Head, in process in the members, certain because the two cannot be separated. Notice too that the passage is bracketed by a single verb, περιπατέω (“to walk”): it opens with a walk in death (v. 2) and ends with a walk in good works (v. 10). Salvation here is not the cancelling of the walk but its redirection — the same feet, a new road, prepared in advance. If this reading is right, the famous either/or of grace-versus-works is in fact a before/after: works are not the price of the new creation but its native motion, and the proof we have been made alive is simply that we have begun to walk. This is the tool's synthesis, not the Word; weigh it.

⚙ Synthesis, not Scripture: the verbs are past tense, the seat is already taken — and we are still learning to walk to it.

⚙Canonical Threads — out to the whole of Scripturecross-refs · verify+

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Dead in trespasses — made alive together with Christ verbal / quotation — confirmed

Ephesians 2:5's central verb, συνεζωοποίησεν (“made alive together with”), occurs in only two verses of the entire New Testament — here and Colossians 2:13 — and both place it beside the same picture of being dead in trespasses (παράπτωμα). Colossians says it of the uncircumcised who were “dead in your trespasses,” whom God “made alive together with him, having forgiven us all our trespasses.” The shared coinage and shared imagery make this the firmest link in the unit: the same rare verb, the same death, the same divine remedy. The Verifier records the basis below; the rarity of συζωοποιέω (2 verses) is what carries the tier into the verbal range.

Ephesians 2:1 · Ephesians 2:5 · Colossians 2:13

basis: shared lexeme(s): G4806 συζωοποιέω (in 2 vv — rare), G3900 παράπτωμα (in 17 vv), G3498 νεκρός (in 120 vv)

Raised and seated together with Christ verbal / quotation — confirmed

The two ascension-verbs of Ephesians 2:6 — συνήγειρεν (“raised together,” only 3 NT verses) and συνεκάθισεν (“seated together”) — are matched in Colossians 3:1, “if then you have been raised with Christ (συνηγέρθητε), seek the things above, where Christ is, seated at the right hand of God.” Same rare verb, same heavenly orientation: the believer's status follows the Head's. A caution recorded on purpose: the second verb, συγκαθίζω (“seated together”), appears elsewhere in the NT only at Luke 22:55, where it merely describes people sitting around a fire in the high priest's courtyard. The word is shared with Luke; the theology is not. We therefore tie this thread to Colossians 3:1 (where the sense matches) and flag Luke 22:55 as a lexical coincidence, not a parallel — the kind of over-claim a verbal index can tempt one into.

Ephesians 2:6 · Colossians 3:1

basis: shared lexeme(s): G4891 συνεγείρω (in 3 vv — rare), G5547 Χριστός (in 500 vv); Luke 22:55 shares G4776 συγκαθίζω but in an unrelated sense — recorded and set aside

Sons of disobedience, children of wrath — Paul's own idiom verbal / quotation — confirmed

The phrase “sons of disobedience” (υἱοὶ τῆς ἀπειθείας) in Ephesians 2:2, and “children of wrath” (τέκνα ὀργῆς) in 2:3, recur almost verbatim in Ephesians 5:6 — “because of these things the wrath (ὀργή) of God comes upon the sons of disobedience (ἀπείθεια)” — and in Colossians 3:6. The word ἀπείθεια is uncommon (7 verses), and its reappearance within the same letter marks it as Paul's settled formula, not a stray phrase. The Cambridge editor cross-references both passages for exactly this reason. This is a structural/thematic repetition strengthened by a rare shared lexeme; we keep the tier where the basis supports it.

Ephesians 2:2 · Ephesians 2:3 · Ephesians 5:6 · Colossians 3:6

basis: shared lexeme(s): G543 ἀπείθεια (in 7 vv — uncommon), G5207 υἱός, G3709 ὀργή (in 34 vv) — Eph 2 ↔ Eph 5:6 / Col 3:6

The surpassing riches of grace verbal / quotation — confirmed

Ephesians 2:7's pairing of ὑπερβάλλω (“surpassing,” a rare word — 5 NT verses) with χάρις (“grace”) echoes 2 Corinthians 9:14, where the same surpassing-word marks “the surpassing grace of God” upon the saints. The same rare verb anchors Ephesians 1:19 (the “surpassing greatness of his power”) and Ephesians 3:19 (the love “that surpasses knowledge”) — a fingerprint of this letter's reaching-beyond vocabulary. Maclaren reads the heaped epithets as the apostle's confessed inadequacy before his theme. The link to 2 Cor 9:14 rests on two shared lexemes; the intra-Ephesian links share only the rare verb and are noted as the same idiom rather than a quotation.

Ephesians 2:7 · 2 Corinthians 9:14 · Ephesians 1:19

basis: shared lexeme(s): G5235 ὑπερβάλλω (in 5 vv — rare), G5485 χάρις, G1909 ἐπί — Eph 2:7 ↔ 2 Cor 9:14

God's workmanship — created, prepared beforehand verbal / quotation — confirmed

Ephesians 2:10 carries two rare words that each point outward. ποίημα (“workmanship,” 2 NT verses) appears elsewhere only at Romans 1:20, of God's handiwork in creation — so Paul names the new creation with the very word for the old, as Ellicott observes. And προητοίμασεν (“prepared beforehand,” 2 NT verses) is shared only with Romans 9:23, of the “vessels of mercy, which he prepared beforehand for glory.” Both rare lexemes make these verbal links: the workmanship that was created is the same as the vessel that was prepared, fashioned and fitted by God before the good works it was made for. Two separate confirmed links, recorded distinctly below.

Ephesians 2:10 · Romans 1:20 · Romans 9:23

basis: Eph 2:10 ↔ Rom 1:20: G4161 ποίημα (in 2 vv — rare). Eph 2:10 ↔ Rom 9:23: G4282 προετοιμάζω (in 2 vv — rare)

A second Genesis (flagged — left visible on purpose) flagged — verify source

The Pulpit Commentary opens its treatment of this unit with a bold claim: “This passage corresponds to Genesis 1. It is a history of creation, and we note the same great stages” — chaos (vv. 1–3), the Spirit moving (v. 4), the work of creation (vv. 4–10). It is an attractive reading, and Paul's own word κτισθέντες (“created,” v. 10) invites it. But the Verifier finds no shared original-language lexeme between Ephesians 2 and Genesis 1 (a Greek↔Hebrew pairing cannot share a Strong's number in any case), so the connection is figural, not verbal — it “must be argued, not asserted.” We leave it flagged deliberately: a genuine, ancient-style typological intuition that the index cannot and should not certify. Weigh it as commentary, not proof.

Ephesians 2:1 · Ephesians 2:10 · Genesis 1:1

basis: no shared original-language lexeme (cross-Testament Greek↔Hebrew); the Genesis-1 parallel is the Pulpit Commentary's typological reading, argued not indexed

⚙Christ in the Unittypology · verify+

AI-generated reading; weigh it against the text.

The dead hear the voice of the Son and live ancient/widely-held

The whole logic of Ephesians 2:1–6 — corpses summoned to life by a word — is the Lord's own claim in John 5:25: “the dead will hear the voice of the Son of God, and those who hear will live.” Maclaren stakes the passage on exactly this, refusing to let the diagnosis be softened: “it is not the Evangelical preacher nor the Apostle only who have to bear the condemnation of exaggeration… but it is Jesus Christ too,” who said “Except ye eat the flesh and drink the blood of the Son of Man, ye have no life in you.” The verb συνεζωοποίησεν is, at bottom, the resurrection-voice of Christ reaching into the grave of the soul. Verifier basis for the Eph 2:1 ↔ John 5:25 link: shared νεκρός (“dead”) — a structural/thematic resonance, not a quotation.

Ephesians 2:1 · Ephesians 2:5 · John 5:25

Raised and seated with Christ — the Head and His body ancient/widely-held

Ephesians 2:6 dares to say believers are already seated in the heavenly realms in Christ Jesus. The Fathers read this as the doctrine of the Head and the members: JFB pass on Chrysostom's reading at v. 5 — “The Head being seated at God's right hand, the body also sits there with Him.” Because Christ the Head has ascended (Eph 1:20), the body, vitally joined to him, shares his position by right now and by experience hereafter. Barnes: “His entrance there is a pledge that we shall also enter there.” The seating is christological before it is ever experiential — it is true of us only because, and only as, we are in him.

Ephesians 2:6 · Ephesians 1:20 · Colossians 3:1

Christ the new creation — and we created in him ancient/widely-held

If we are “created in Christ Jesus” (Eph 2:10), Christ is himself the sphere and pattern of the new creation. Maclaren presses that this re-creation is the very gift of salvation: “the profoundest and most precious of all the gifts which come to us in Jesus Christ… is a change in a man's nature so deep, radical, vital, as that it may fairly be paralleled with a resurrection from the dead.” The thread to Genesis (see the flagged thread above) makes the figure explicit: as the first creation came forth by the Word (John 1:3, cited by Poole), so the second comes in the incarnate Word. The phrase “in Christ Jesus” falls three times in five verses (2:6, 2:7, 2:10) — Maclaren calls it the letter's “very keynote.”

Ephesians 2:10 · Ephesians 2:6 · Ephesians 2:7

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Two flags are left visible on purpose. (1) In the “Raised and seated together with Christ” thread, the rare verb συγκαθίζω (“seated together,” Eph 2:6) is shared by the Verifier with Luke 22:55 — but there it only describes men sitting around a fire in the high priest's courtyard. The lexeme matches; the meaning does not. We tie the thread instead to Colossians 3:1 (συνεγείρω, matching sense) and record the Luke link as a lexical coincidence, an example of the over-claim a word-index can invite. (2) The “second Genesis” thread is the Pulpit Commentary's typological reading of Ephesians 2 as a re-run of Genesis 1; it is genuinely ancient in spirit and supported by Paul's word κτισθέντες (“created”), but the Verifier finds no shared lexeme (a Greek↔Hebrew pairing cannot, by definition), so it is tiered flagged — verify source and offered as argued commentary, not indexed proof.

On Ephesians 2:8, the neuter τοῦτο (“this”) is a famous and unresolved crux — whether it makes faith God's gift, or rather the whole salvation by grace. We have not forced it: Barnes is quoted noting that the great expositors divide (Calvin, Storr, Locke vs. Doddridge, Beza, Chrysostom) and that the theological stakes are small either way, since faith is God's gift on independent grounds (Phil 1:29). The parses follow Berean/Strong's and have not been contradicted.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)