Reflections on Romans #9

ROMANS 1:19-32

We have seen that the wrath of God is revealed on all unrighteousness and glory (1:18). This section (1:19-31) now give what this involves. The section opens with the word “Because” which indicates the reason God is evident within them and to them. It connects verse 18 with 1:19-31, which expand the reason for wrath’s revelation.  

It seems that this section can be divided into three sections:

The natural revelation of God (1:19-20.)  In creation, mankind was created in His image (Gen. 1:26-27). The image is reflected in mankind. Paul reflects this in the statement “that which may be known of God is manifest in them” (1:19). It is an act of internal revelation. The word manifest[1] means to bring to light, to show, to reveal. The object of the manifestation is “to or in them.” It preposition is connected with the dative plural personal pronoun and could be translated, “in them,” “in their midst,” or “among them.”[2] No matter which translation is preferred, it is clear God had revealed Himself so He can be known to all. Verse 19-20 has a two-fold purpose:[3] (1) To justify the truth of suppressing the truth. (2) To show men are without an excuse regarding God’s wrath because of their sin.
The thought here concerns the revealing of the creative God. “God has shewed it unto them.” The revelation involves the following features: [1] “The invisible things of Him from the creation of the world are clearly seen” (1:20). The heavens declare the glory of God. Murray identifies the invisible as not received by the senses but apprehended in the mental conception.[4] However, the language is that of visibility (seen)[5] and mental apprehension (understood).[6] Notice this knowledge is in conjunction with the creation (“being understood by the things that are made”). The context indicates in creation both external observation and apprehension. It shows there is a creator and reflects God’s glory. The invisible things are God’s attitudes of “His eternal power and Godhead.” These attitubes explain there is a God, but not who he is nor all of his work. Origen (Ad Romonos) first made the distinction of what can be known about God and that which may not be known and requires more revelation. Paul has in mind the essential qualities of the power of God and His deity. The word[7] for Godhead means divinity, devine majesty, or deity. These attitubes are general but clear enough to show God’s deity. The results of this type of revelation are mankind being inexcusable. 

The Rejection of God by man (1:21-31). While God was evident to mankind, they rejected the revelation of creation. Johnson observes: “The section moves from the declaration of Gentile sin (1:18-32) through Jewish sin (2:1—3:8) to the climax of the apostolic diagnosis that "all the world" is guilty, with every mouth stopped, speechless in the terror of condemnation before a holy and righteous God (3:9-20).”[8]  

This section is divided into two sections.

First, the stages of rejection (1:21-23). These give the reason for the wrath of God being displayed. “When they knew God.” contorls the verses, designates they had the knowlege of God. They rejected God despite this knowledge. 

(1)   “They gloried [him] not as God.”  

(2)   “neither were they thankful.” 

(3)   “became vain in their imaginations,”

(4)   “their foolish heart was darkened.” 

(5)   “Professing themselves to be wise, they became fools,”

(6)   “Changed the invisible things of Him into image make like corruptible man, to birds, and four-footed beasts, and creeping things.”

These are all the actions of mankind, not God! Mankind rejected God, in no the other way around. The cause was sin and their blindness of heart. Thus, they “exhanged” the glory of for an image. It is evident in every primitive culture that existed. Most Jews could hardly identify with this because of the superior attitude as God’s chosen. As false as that belief may be. Schreiner observed: “They would not smile on the sins of others but condemn them, whereas the evil of the Gentiles was outside the covenant of the one true God.”[9] However, such an exchange is spoken of the Jews in the Old Testament (Psa. 105:20 LXX; Ex. 32; Jer. 2:11). They are not exempt from the process or the condemnation.

Second, is the reaction of God (1:24-31). Paul’s argument was to mankind was intended was to sonship God’s power and divinity. However, they descended to worship idols made of gold, silver, or stone. It denotes mankind’s rebellion. “Wherefore,”[10] in this case denotes its resulting action of God. Cranfield says the word indicates the response to the perverseness described 22-23.[11] The action of God is described three times as “giving them up or over” to certain things (1:24, 26, 28). The phrase describes the wrath of God in its primary stages. Thus, there are three statements of divine punishment of God for their rejection and rebellion.

God gave them over to three things: [1] Physically he came them over “to uncleanness through the lust of their own hearts.” It speaks of God abandoning them to their lifestyle. Wrath is not God seeking revenge! Instead, it is a withdrawn from these people to go and do their destructive way of life. Paul classifies this lifestyle as “uncleanness” which generated from the “lust of their own heart.” Uncleannesss is the evil desires of the heart being carried out in their ego, personality, and will.[12] John Robinson is quoted as saying, “He leaves pagan society to stew in its own juices.”[13] God’s wrath is His withdrawn because of their idolatry (1:25)

[2] Emotionally, God “gave them up unto vile affections.” (1:26). The word “vile”[14] means primary dishonor. These affections turn to that which is unnatural, distorted, and perverted. The conjunction “even” expands on vile affections. It also clarifies the sexual impurity of verse 24. Paul’s argument is against homosexuality which involves females and males (1:26-27). Why does Paul draw attention to this sin? The reasons are: [1] It is a sin that was prominent in the Roman world. [2] It was built in many of the temples and religious systems. [3] It was justified as normal. [4] It was deplored by the Old Testament (cf. Lev. 10:13; 20:22). [5] The justice of God: “receiving in themselves that recompense of their error which was meet” (1:28). Here we see that law of the harvest is in effect, what we sow we reap.

[3] God gave them up intellectually “to a reprobate mind.” Denney says this is a “mind which cannot stand trial.”[15] The cause for such a mind is because they “did not like to retain God in their knowledge.” God is light, were there is no God there is only darkness. The emphasis of the text is on man and their rebellion against the knowledge of God.

The reprobate mind controls the person. The word reprobate originally uses in mining and is primarily used for metals that would not pass the test, thus not approved. The reprobate mind is a mind that will not pass the test of God’s justice. Such a mind leads to vice; thus, Paul list these vices:

(1)   Filled with unrighteousness.

(2)   Fornication.

(3)   Wickedness.

(4)   Covetousness.

(5)   Maliciousness.

(6)   Full of envy.

(7)   Debate.

(8)   Deceit.

(9)   Malignity.

(10)           Whisperers.

(11)           Backbiters

(12)           Haters of God.

(13)           Despiteful.

(14)           Proud.

(15)           Inventors of evil things.

(16)           Without understanding.

(17)           Covenant breakers.

(18)           Without natural affection.

(19)           Implacable.

(20)           Unmerciful.

The Summary of Results of Sin (1:32). By their actions, Paul is declaring that apart from Jesus Christ, Gentiles and Jews remain unrighteous sinners. Therefore, summarize it all in three great truths.  

[1] “Knowing the judgment of God.” It is the natural knowledge man has within them. It is not supernatural knowledge. Moo points out that the absence of law is not without significance in this passage.[16] Paul is not dealing with those under the law. The judgment of God is still upon them.

[2] They know the consequence that they deserve judgment and death. The continual consequence of the fall of humanity onward (cf. Gen. 3).

[3] Yet, knowing these truths man persists on going his own way. They take “pleasure in them that do them.” Sadly, this is the universal history of humanity. It can only be changed by faith and grace of Christ (Eph. 2

---

[1] ///////////////////////////////////////////////////efanerwsen [verb; aorist active indicative], pain, clear, or manifest. 

[2] Richard N. Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 2016], 206.

[3] Douglas J. Moo, NICNT; THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1996], 103.

[4] John Murray, NICNT; THE EPISLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1975], 38.

[5]  Kaqopatai meaning to look, to perceive, discern.

[6]  Nooumena to perceive, observe, to be attevtive.

[7]  qeiotnV. Meaning dvine nature, deity.  

[8]  S. Lewis Johnson, “God Gave them Up,” BIOLIOTHECIA SARA, April 1972, 125.

[9] Thomas R. Schreiner, BECNT: ROMANS [Grand Rapids, Baker,1998], 81.

[10] Dia, [conjunction] meaning wherefore, on the account of, therefore. In this context it denotes reason bases of what was said.

[11] C.E.B Cranfield, ICC: ROMANS, [Edinbugh, T& T Cark 1980]. 120.

[12] R.C.H. Lenski, ROMANS, 108.

[13] Richard N. Longenecker, NIGTC: ROMANS, 216.

[14] atimiaV, [genitive], meaning dishonor; shame; vile; or infamy.

[15]  James Denney, EGT: ROMANS, [Grand Rapids, Eerdmans, reprint 1983], 594.

[16]  Douglas J. Moo, NICNT: ROMANS, 121.

Reflections on Romans #8

ROMANS 1:18:

GOD’S WRATH REVEALED

Lloyd-Jones says in many ways this is the most crucial part of the Epistle.[1] It is the introduction as to the need of salvation (1:18-32). Without seeing our need, we will never come to God by faith. It is a counterpart to the righteousness of God; it is the wrath of God. Both are revealed (1:17, 18) in the gospel. It is a universal statement: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.” This is the negative form of verse 16.

It has been popular among scholars to see the source of this section as being from the extra-biblical account of the Wisdom of Solomon.[2] However, Longenecker seems to negate this indicating that much wider sources were available to Paul: Scripture, other Judaism writings, the message of the Baptist, and, or course, Jesus own teaching.[3]  The exact identification of the source is almost impossible, and it is best the not speculated.

There is a natural contrast between verse 18 with verses 16-17. The theme of the verse is the negative side of verse 16 presenting salvation, but here the theme is the wrath of God. The wrath of God is not a human emotional response, but a display of God’s character. It is righteous anger against injustice and unrighteousness. Godet notes that “wrath appears as the holy disapprobation of evil, and the firm resolves to destroy it.”[4] Wrath is not a passion in God: “Fury is not in Me”; in Him, it is the principle, the love of order, a determination to maintain equity, a resolution to punish sin. It results, therefore, from the perfection of His nature.

· The verse opens with the same preposition—gar (for or because). There is some debate as to the exact use of the preposition. Is it an explanatory conjunction, or adversative conjunction? It seems to me that the word as a somewhat transitional from verses 16-17. I agree with Douglas Moo that the word “for” is best taken as explanatory.[5] It answers why the gospel is needed. It is also transitional from the gospel to the plight of humanity. Just as the gospel is revealed, so is the wrath of God. The world revealed connects God to both. Paul uses it as both eschatologically and presents judgments. For Paul, the full disclosure of the gospel and wrath of God is eschatological anticipated in history, yet a present reality which is moving toward the final disclosure.

The student of the Word should notice three things:

· The word revealed is present tense, which carries the idea of a continual event. It is a present reality. Wrath is revealed now and moves toward a goal of the last judgment. Morris brings out that the wrath of God is not a human discovery, but is something made known.[6] How it is revealed: conscience, the Word of God, and by active providence. It cannot be escaped because God is Holy, Just, and Omniscience.

· Its focus: “against all unrighteousness and ungodliness of men who suppress the truth in unrighteousness” The nature of God is against either the offense or the offender. Some think this refers to the gentiles. However, the text uses the more generic men. Nowhere within this section of the text does use the term gentiles or Greek come into view.[7] Paul is referring to the general sinfulness of fallen men no matter the nationality. Man have renounced their creator and his gifts to them, willfully withholding their knowledge, thanks, and worship. It indicates impartiality. Men had the truth, but muted it in unrighteousness; and therefore, they are “without excuse.” The phrase two nouns introduced the adjective “all” has the idea of hendiadys (one idea by roughly two synonymous).[8] Stam simply a definition of the two synonymous: “ungodliness is simply a disregard for God and His claims. An ungodly person is one in whose life God and His claims.”[9]

· It significance: [1] It supplies a warning to sinners. [2] It urges the necessity of salvation.

---

[1]  D. Martyn Lloyd-Jones, ROMANS: THE GOSPEL OF GOD, [Grand Rapids MI, Zondervan, 1985], 310.

[2] Sanday, William, and Arthur C. Headlam, ICC: A CRITICAL AND EXEGETICAL COMMENTARY ON THE EPISTLE TO ROMANS, [Edinburgh, T & T Clark, 1895], 52. James Dunn, WBC; ROMANS 1-8, [Nashville, Word, 1988]

[3] Richard N. Longenecker, NIGTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 2016], 195.

[4] F. Godet, OMMENTARY ON THE EPISTLE TO THE ROMANS, [Grand Rapid, Zondervan, reprint 1956]. 99.

[5] Douglas J. Moo, NICNT: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1996], 99.  C.E.B. Cranfield, ICC: ROMANS [Edinburgh, T & T Clark, 1980), says there is no justification for taking it any other way, 106.

[6]  Leon Morris, PNTC: THE EPISTLE TO THE ROMANS, [Grand Rapids, Eerdmans, 1988], 77.

[7] C.E.B. Cranfield, ICC: ROMANS, 1:105.

[8]  Richard N. Longenecker, NIGTC: ROMANS, 203.

[9]  C.R. Stam, CMMETARY ON THE EPISLE OF PAUL TO THE ROMANS, [Chicago, Berean Bible Society, 1981]. 42.

Studies in Colossians #28

Our Christian Apparel (3:5-11)

Continued

The second imperative: “put them all aside” (3:8-9).

Paul in this second imperative moves from the past (3:7) to the present.  This is clearly indicated by the words, “but now” (3:8). This “introduces temporal contrast, pointing to the fact that the Christian life must contrast with the person's former life (cf. l:21-22).”[1] It sets up the phrase: “put them all aside.” The object of the image is metaphorical for taking off clothes and is a Greek rather than a Hebrew metaphor.[2] However, it has a long biblical use, especially by Paul. Paul may well have been thinking about the stoning of Stephen, whose clothes were laid at his feet. The word used in Acts 7:58 is the same Greek word (apotithemi) rendered “put off” in Colossians 3.[3]  It is an aorist middle imperative indicating a call for decisive and immediate action on our part. It denotes responsibility. The phrase does not refer so much back to the vices Paul already gave, but is an introduction to a new list. The word all points forward. If one compares the two lists, one can observe the first list refers to actions, but this new list refers to the attitudes of the mind, which is expressed through our speech. Jesus reminds us that out of the mouth comes the expression of the heart (or mind; attitude), Matthew 15:18. The list is then given. This list is similar to Ephesians 4:31. Most who view the list say there are five. I disagree. I see six attitudes of the natural mind:

·         Anger (orge) which speaks of one’s mental bent; thus has the meaning of anger, wrath, impulse, rage, vengeance, or temper. It is the same word used for wrath of God in 3:6. It speaks of chronic anger, one that is nursed and grows. 

·         Wrath (thumos) is related to anger, but is not quit the same. It pertains to the mind, and indicates a strong passion; fury, anger and/or wrath. Barclay tells us; “It can describe a quality with which no good character can flourish; it can describe a quality which is the wrecker of personal relationships, and the destruction of fellowship within the community.”[4] Although the two words somewhat overlap anger is a somewhat settled feeling, while wrath speaks more of rage and a tumultuous outburst of passion.[5] It speaks of an explosive temper. It is like a flash in a pan, which flares up, and quickly subsides. We are to put off this type of anger.

·         Malice (kakia) meaning malicious spite, malignity, wickedness, evil, or depravity (cf. Romans 1:29). It denotes ill will toward someone. This ill force destroys fellowship within the church. It accompanies the unsaved life which we all experienced, even us who are saved (cf. Titus 3:3).

·         Slander (blasphemeo) which means blaspheme, slander, malign, or to defame (cf. Eph. 4:31). It can be directed toward God or man. It indicates the defaming of someone’s character. Many times it is in the form of bringing up past events and holding them against the person, not accounting for, or disregarding transformation that has taken place. 

·         Abusive {KJV;filthy communication) is the Greek word aischrologia, meaning vile or obscene language. The phrase “from your mouth,” is not altogether as clear to what it describes. The is mainly two reviews: First, is that it modifies all 5 vices as a group. Campbell holds this view, saying; “Paul is literally telling them to stop their angry, wrathful, malicious, slanderous and foul speaking.”[6] This is the popular understanding among scholars. Their arguments have some merit. The two main are (1) since the final phrase of the first list (which is idolatry) modifies the whole list, so does this one. (2) They see support for this in Ephesians 5:4. Second is the view that it refers to slander and filthy speaking. I agree with Moo who holds this view.[7] The reasons are: (1) the phrase denotes the function of speaking, the action of the mouth. (2) Not all the list fulfills this definition or function. For example, anger, wrath, and malice are attitudes of the heart, which may or may not be expressed in speech, but action. Moo comments: “Anger, rage, and malice will then refer to verbal expressions of these emotion rather than the emotions themselves. But giving this extended meaning to these words does not have good lexical support. More likely, then, from your lips should be attached to the end of the list as a way of reinforcing the last two sins.”[8] To this I agree. Anger, rage, and malice may give rise to the abusive speech, but are not necessarily actual speech. (3) The phrase leads to the next item, which is given in the voice of a command.

·         Do not lie to one another (3:9). While most do not see this as a continuation of the vice list, I believe it does. Thus, it is the sixth vice. It is a natural continuation and summation of the vice list.[9]  To lie is to deliberately tell an untruth. Like slander and abusive speech, it comes from the mouth. It is also direct disobedience to the law (Exod. 20:16; Lev. 19:11, 18; Deut. 5:20). The act of lying is much deeper than telling a falsehood, to lie to deny the Truth of God (Rom. 1:25, 2:8). This speaks directly to members of the church, the body of Christ. By doing this, believers are denying the reality of their redemption and are hypocritical of who they are in Christ. Their life is a lie.

This list ends with this imperative. It is also transitional in nature for it gives a conclusion to the vice list, and introduces the next list (3:9-17). This ends the negative list and begins a positive list as seen by the words put off and put on. (3:9-10). It clearly marks the reasons for believer’s abandonment of the old ways and live in the new.  The phrase, “since you laid aside the old self with its practices” (3:9). This indicates that the believer is to have already taken off the old life or way of living; for he has passed from death to life, from being in Adam to being in Christ. He however must appropriate who he is in Christ and put off the practices of the old way of life. Yet, in spite of all this, Paul finds it necessary to command them to put off such practices. Paul recognized the reality of sin in the believer’s life, and tells them to do away with such sinful practices. Campbell reminds us that the “instructions to put off the old man would be irrelevant if believers have only one nature (Eph. 4:22 cf. Rom 13:12; Eph. 4:25).”[10] Believers are not sinless, but we are to sin less; living more and more in the new way of life instruction by Paul.

To be continued…

---

[1]  H. Wayne House, “The Christian Life according to Colossians,” BIBLIOTHECA SACRA, December 1994, 450.

[2]  Dunn, NIGTC: COLOSSIANS AND PHILEMON, 218.

[3]  S. Lewis Johnson Jr, “Christian Apparel,” BIBLIOTHECA SACRA, January 1964, 26.

[4]  Barclay, FLESH AND SPIRIT, 51.

[5]  Pao, COLOSSIANS AND PHILEMON, 224.

[6]  Campbell, COLOSSIANS, 135. Also see O’Brien, 188; Pao, 223.

[7]  Moo, PNTC: COLOSSIANS, 262-264.

[8]  Ibid, 263.

[9]   Ibid, 264; O’Brien, WBC: COLOSSIANS, PHILEMON, 188

[10]  Campbell, COLOSSIANS AND PHILEMON, 136.

The Way We Were

Exposition of Ephesians 2:1-3

“And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience” (Ephesians 2:1-3).

The first observation one needs to understand is the difference between the (NASB translation (above), and the KJV that has the words “you hath he quickened.” The KJV has the words in italics, which means they were added by the translators, and are not in the Greek text. They are omitted in modern translations and rightfully so.

Our Past Condition (2:1)—“you were dead in trespasses and sins.”  Before we were blessed by God in redemption, we were dead in trespasses and sins. The pronoun “you” is emphatic, and indicates those to whom he is writing. He is speaking to believers. Their past condition was “being dead.” It is a present participle indicating they were existing and continually in a state of spiritual death. It portrays our condition by our nature before God’s action. Of course, death here is not speaking of physical death, but spiritual death (Col. 2:13); speaking of those who are alienated from God. Death means separation from either the spirit from the body (James 2:26), or the spirit separated from God (Isa. 59). Being dead is further described with the prepositional phrase “in trespasses and sin.” There are three possible ways to understand this phrase. It could indicate cause, instrumental, or locative. It is best to take it as locative (in the sphere of). “The ‘trespasses and sins’ do not merely indicate the cause of death…, but they are descriptive also of the state of death. They represent not simply the instrument, but as the same time the condition of death” notes Eadie (Ephesians, 119). Men, outside Christ, are dead in trespasses and sins for all are sinners. Doctrinally this is known as total depravity. This does not mean man is as bad as he can be; rather he is as bad off as he can be. He is lost in his sin. The only differences between unsaved men are the deepness of their sin. All have sinned (Rom. 3:23), all are guilty. But thank God, there is also grace for all (Rom. 3:24, Eph. 2:8-10).

Our Past Consequences (2:2-3).  Paul giving our past standing now goes on to describe our state. He states “in which formerly walked” (2:2; cf. Col. 3:7). The preposition is one of sphere, referring back to being dead spiritually. Now he speaks of our state of conduct in that condition. The Greek word for “walk” is peripateo, meaning to walk around in the ordinary. It is a metaphor for our ordinary conduct. It speaks of the ordinary course of life of one who is not a believer. Their walk was according to three operative standards or forces:

·         The Direction of the World—“according to the course of this world” (2:2). The word translated according (kata), indicates the standard by which action occurs. Eadie says it usually expresses conformity (p. 122). Thus, our lifestyle was in conformity to the standards of the world, not God’s standards. We followed the world’s course. The word course is the Greek word aion, normally translated age. Thus, this phrase is literally “according to the age of this world.”  This is no doubt a reference to this present evil age (Gal. 1:4). Lincoln suggests the translation of “this world-age.” (Ephesians, 95). It speaks of being controlled by the age or course of worldly norms and values, which is hostile to God. It is the governing principle which controls the world. It is the spirit of the age, by which man is moved along on his downward slide from God.

·         The Dictates of Satan—“according to the prince of the power of the air” (2:2). Again the word according indicates an additional conformity that the unsaved exercise. The word prince is the Greek word archon, conveying the idea of first or chief, denoting a ruler or prince. This is a clear reference to Satan (cf. 2 Cor. 4:4; John 12:31).  Satan is the prince or ruler of this world. The word exousia (power) denotes authority, right to act, realm, and power. It is probably best to understand it in this context as realm. He rules over the realm of the air.  Job (1:7) says Satan goes to and fro on earth. He controls this evil world (1 John 5:19).

Hoehner observes: “The unregenerate not only walk according to the values of the present age but also under the control of the leader who rules over this evil world” (Ephesains, 320-321). This is clear from the rest of the text—“of the spirit that is now working in the sons of disobedience’ (1:2). This phrase describes the preceding clause. There can be little question that this phrase indicates men are controlled by the prince and power of the air. We are in subjection both by environment (domain of the air) and internally (spirit). He works in the unsaved. He controls their spirit by blindness (2 Cor. 4:4) and lies (John 8:44).

The phrase “sons of disobedience” refers to man’s natural character and condition. The Greek word apeitheia (disobedience) means “unwillingness to be persuaded, and expressive either of disobedience in general, or of unbelief which is only one form of disobedience” (Hodge, Ephesians, 102).  Paul takes up the phrase again in Ephesians 5:6, to show that they desire and will receive God’s wrath.

·         The Desires of the Flesh—“Among them we too all formerly lived in the lust of the flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath” (2:3). The word formerly is used in three areas in this chapter. Our former walk (2:1), our former life (2:3), and our former state as Gentiles as being far off (2:11, 13).  The “we also” or we all, is a universal and all inclusive phrase that includes Paul the author and the readers, and expands out to all men everywhere. All men who are unsaved live in conformity to these elements. The “among whom” joins this clause with the immediately preceding phrase “in sons of disobedience.” All men are in this condition by nature.

In times past “we all lived in the lust of the flesh” (1:3). Here is the main verb—anastrepho, meaning literally a compound word ‘again’ and “turn,” meaning return, to turn back, to turn again. Figuratively it is indicates to conduct. It depicts our lifestyle before we were converted and saved. The sphere we lived in was that of the lust of the fresh. The word translated lust is epithumia, denotes a strong desire of any kind. It marks the sphere of activity of the unsaved. The word flesh is always used in a metaphorical sense by Paul. It denotes our nature, and signifies our fallen state, not the material skin we are encased in. Unlike the other two forces, which are external, this is an internal force—our own nature. Flesh is not to be understood merely as our sensuous nature, but our corrupted nature we have from birth.

Therefore, man is always “indulging the desires of the flesh and of the mind” (1:3). The text is a present participle indicating this is a continuous action or pursuit of the natural man. This corrupted nature of man desires sin (Rom. 6:12), impurity (Rom. 1:24), covetousness (Rom. 7:7-8), and is not obedient to the will of God (1 Peter 4:2). This phrase defines how the lust of the flesh manifests itself—in indulging it the things satisfying and fulfilling to the soulish or fleshly nature of man. But that is not all, Paul adds “and of the mind.” The word mind is the Greek word dianoia, meaning the thinking process, thoughts, or reflection. It is not just carrying out the desires of the flesh, but also the mind, the corrupted mental process. It is the mind-set of the natural man, which opposes God (cf. Rom. 8:5-7). Since man lives in this sphere of influence, he can not help but carry out the wishes of the flesh and mind.

We “were by nature children of wrath, even as the rest” (1:3). Paul ends this section with a parallel of verse 1. He ends were he begins. As “we were” death in sin, also we “were” by nature children of wrath. This last “were” speaks of the result of man’s condition and conduct—children of wrath. This is a statement of status. It is the present status of sinful man. This status came by nature. The word nature (phusis) indicates “our natural constitution or condition as opposed to what is acquired” (Hodge, 107). It is not what we became, but what we are by birth. It is by nature, (not on the account of nature), that men are the children of wrath. Being children of wrath is genitive of destination, which indicates man is by nature moving toward the wrath of God. It does not describe man in terms of attributes or character (wrathful children), but speaks of being destined for wrath. It describes a status for all mankind outside of Christ. It can only be changed by faith in Christ.

“But God” (v.4) intervened by His grace, and believers are no longer in this condition.  It is the way we were—but no longer. God intervened to give us a new status by grace through faith. We are now sinners saved by grace (Eph. 2:8-9) with a new status—made alive with Christ, raised up and seated with Him (Eph. 2:4-7).