The course (or, age) of this world. — Here again are united the two words often rendered by “world,” the former signifying simply “the age,” or appointed period of this visible universe, the latter its material and sensuous character. When we are warned against the one (as in Romans 12:2, “Be not conformed to this world;” see also 1 Corinthians 1:20; 1 Corinthians 2:6; 2 Timothy 4:10), it is against the” vanity” — that is, the transitoriness and unreality — of the present life; when against the other (see Galatians 4:3; Galatians 6:14; Colossians 2:8-10), it is against its “pomp,” its carnal, material, unspiritual splendour. Here the former life of the Ephesians is described as at once transitory and carnal.
The prince of the power of the air. — The connection of the “world” with the Evil One as its “prince” is not uncommon in Holy Scripture (see John 12:31; John 14:30; John 16:11); and the “power” of this passage is exactly that which Satan claims as “committed” to him in Luke 4:32. But the phrase “the power of the air” is unique and difficult. We note (1) that this phrase signifies not “a power over the air,” but “a power dwelling in the region of the air.” Now, the word “power” (see Note on Ephesians 1:21), both in the singular and the plural, is used in this Epistle, almost technically, of superhuman power. Here, therefore, the Evil One is described as “the prince,” or ruler, of such superhuman power — considered here collectively as a single power, prevailing over the world, and working in the children of disobedience — in the same sense in which he is called the “prince of the devils,” the individual spirits of wickedness (Matthew 9:34; Matthew 12:24). Next (2), Why is this spoken of as ruling “in the air”? There may possibly be allusion (as has been supposed) to the speculations of Jewish or Gentile philosophy; but it seems far more probable that the “air” is here meant simply to describe a sphere, and therefore a power, below the heaven and yet above the earth. The “air” is always opposed to the bright “ether,” or to the spiritual “heaven”; the word and its derivatives carry with them the ideas of cloudiness, mist, and even darkness. Hence it is naturally used to suggest the conception of the evil power, as allowed invisibly to encompass and move above this world, yet overruled by the power of the true heaven, which it vainly strives to overcloud and hide from earth. In Ephesians 6:12 the powers of evil are described with less precision of imagery, as dwelling “in heavenly places,” the opposition being there only between what is human and superhuman; yet even there the “darkness” of this world is referred to, corresponding to the conception of cloudiness and dimness always attaching to “the air.”
The spirit that now worketh in the children of disobedience. — The Greek here shows that the word “spirit” must be taken in apposition, not to “prince,” as an English reader would naturally suppose, but to “power.” As the individual demons when considered as working on the human spirit are called spirits — “unclean spirits “in the Gospels, “evil spirits” in Acts 19:12 (comp. Acts 16:16), “deceiving spirits” in 1 Timothy 4:1 — so here the collective power of evil, considered as working in “the children of disobedience,” is called “a spirit,” like the “spirit of the world,” in 1 Corinthians 2:12, but here even more distinctly opposed to the “Spirit of God.” In reference to this spiritual power over the soul our Lord’s casting out demons is described (Acts 10:28) as a deliverance of those who were “oppressed of the devil;” the apostolic work of conversion (Acts 26:18) as a turning “from the power of Satan to God,” and excommunication as “a deliverance to Satan” (1 Corinthians 5:5; 1 Timothy 1:20); and in 2 Thessalonians 2:9 exactly the same word for “inward working” is applied to the action of Satan on the soul. From this half-personal use of the word “spirit” it is easy to pass to the more abstract sense of an inner spiritual principle (as in Romans 8:15; Romans 11:8; 2 Timothy 1:7; 1 John 4:6).