Text -- Ephesians 5:1-19 (NET)

Live in Love

5:1 Therefore, be imitators of God as dearly loved children 5:2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. 5:3 But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting– all of which are out of character– but rather thanksgiving. 5:5 For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 5:7 Therefore do not be partakers with them, 5:8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light– 5:9 for the fruit of the light consists in all goodness, righteousness, and truth– 5:10 trying to learn what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 5:12 For the things they do in secret are shameful even to mention. 5:13 But all things being exposed by the light are made evident. 5:14 For everything made evident is light, and for this reason it says: “Awake, O sleeper! Rise from the dead, and Christ will shine on you!”

Live Wisely

5:15 Therefore be very careful how you live– not as unwise but as wise, 5:16 taking advantage of every opportunity, because the days are evil. 5:17 For this reason do not be foolish, but be wise by understanding what the Lord’s will is. 5:18 And do not get drunk with wine, which is debauchery, but be filled by the Spirit, 5:19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Eph 5:1

Imitators of God ( mimētai tou theou ).

This old word from mimeomai Paul boldly uses. If we are to be like God, we must imitate him.

Robertson: Eph 5:2

An offering and a sacrifice to God ( prosphoran kai thusian tōi theōi ).

Accusative in apposition with heauton (himself). Christ’ s death was an offering to God "in our behalf"(huper hēmōn ) not an offering to the devil (Anselm), a ransom (lutron ) as Christ himself said (Mat 20:28), Christ’ s own view of his atoning death.

Robertson: Eph 5:2

For an odour of a sweet smell ( eis osmēn euōdias ).

Same words in Phi 4:18 from Lev 4:31 (of the expiatory offering). Paul often presents Christ’ s death as a propitiation (Rom 3:25) as in 1Jo 2:2.

Robertson: Eph 5:3

Or covetousness ( ē pleonexia ).

In bad company surely. Debasing like sensuality.

Robertson: Eph 5:3

As becometh saints ( kathōs prepei hagiois ).

It is "unbecoming"for a saint to be sensual or covetous.

Robertson: Eph 5:4

Filthiness ( aischrotēs ).

Old word from aischros (base), here alone in N.T.

Robertson: Eph 5:4

Foolish talking ( mōrologia ).

Late word from mōrologos (mōros , logos ), only here in N.T.

Robertson: Eph 5:4

Jesting ( eutrapelia ).

Old word from eutrapelos (eu , trepō , to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are hapax legomena in the N.T.

Robertson: Eph 5:4

Which are not befitting ( ha ouk anēken ).

Same idiom (imperfect with word of propriety about the present) in Col 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Rom 1:28.

Robertson: Eph 5:5

Ye know of a surety ( iste ginōskontes ).

The correct text has iste , not este . It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know."But why ginōskontes added? Probably, "ye know recognizing by your own experience."

Robertson: Eph 5:5

No ( pāṡ̇ou ).

Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar , p. 732).

Robertson: Eph 5:5

Covetous man ( pleonektēs ,pleon echō ).

Old word, in N.T. only here and 1Co 5:10.; 1Co 6:10.

Robertson: Eph 5:5

Which is ( ho estin ).

So Aleph B. A D K L have hos (who), but ho is right. See note on Col 3:14 for this use of ho (which thing is). On eidōlolatrēs (idolater) see note on 1Co 5:10.

Robertson: Eph 5:5

In the Kingdom of Christ and God ( en tēi basileiāi tou Christou kai theou ).

Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with Christou kai theou . But Sharp’ s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.

Robertson: Eph 5:6

With empty words ( kenois logois ).

Instrumental case. Probably Paul has in mind the same Gnostic praters as in Col 2:4. See note on Eph 2:2.

Robertson: Eph 5:7

Partakers with them ( sunmetochoi autōn ).

Late double compound, only here in N.T., joint (sun ) shares with (metochoi ) them (autōn ). These Gnostics.

Robertson: Eph 5:8

But now light ( nun de phōs ).

Jesus called his disciples the light of the world (Mat 5:14).

Robertson: Eph 5:9

The fruit of light ( ho karpos tou phōtos ).

Two metaphors (fruit, light) combined. See note on Gal 5:22 for "the fruit of the Spirit."The late MSS. have "spirit"here in place of "light."

Robertson: Eph 5:9

Goodness ( agathosunēi ).

Late and rare word from agathos . See note on 2Th 1:11; Gal 5:22.

Robertson: Eph 5:10

Proving ( dokimazontes ).

Testing and so proving.

Robertson: Eph 5:11

Have no fellowship with ( mē sunKoinéōneite ).

No partnership with, present imperative with mē . Followed by associative instrumental case ergois (works).

Robertson: Eph 5:11

Unfruitful ( akarpois ).

Same metaphor of Eph 5:9 applied to darkness (skotos ).

Robertson: Eph 5:11

Reprove ( elegchete ).

Convict by turning the light on the darkness.

Robertson: Eph 5:12

In secret ( kruphēi ).

Old adverb, only here in N.T. Sin loves the dark.

Robertson: Eph 5:12

Even to speak of ( kai legein ).

And yet one must sometimes speak out, turn on the light, even if to do so is disgraceful (aischron , like 1Co 11:6).

Robertson: Eph 5:13

Are made manifest by the light ( hupo tou phōtos phaneroutai ).

Turn on the light. Often the preacher is the only man brave enough to turn the light on the private sins of men and women or even those of a community.

Robertson: Eph 5:14

Wherefore he saith ( dio legei ).

Apparently a free adaptation of Isa 26:19; Isa 60:1. The form anasta for anastēthi (second person singular imperative second aorist active of anistēmi ) occurs in Act 12:7.

Robertson: Eph 5:14

Shall shine ( epiphausei ).

Future active of epiphauskō , a form occurring in Job (Job 25:5; Job 31:26), a variation of epiphōskō . The last line suggests the possibility that we have here the fragment of an early Christian hymn like 1Ti 3:16.

Robertson: Eph 5:15

Carefully ( akribōs ).

Aleph B 17 put akribōs before pōs (how) instead of pōs akribōs (how exactly ye walk) as the Textus Receptus has it. On akribōs (from akribēs ) see note on Mat 2:8 and note on Luk 1:3.

Robertson: Eph 5:15

Unwise ( asophoi ).

Old adjective, only here in N.T.

Robertson: Eph 5:16

Redeeming the time ( exagorazomenoi ton kairon ).

As in Col 4:5 which see.

Robertson: Eph 5:17

Be ye not foolish ( mē ginesthe aphrones ).

"Stop becoming foolish."

Robertson: Eph 5:18

Be not drunken with wine ( mē methuskesthe oinōi ).

Present passive imperative of methuskō , old verb to intoxicate. Forbidden as a habit and to stop it also if guilty. Instrumental case oinōi .

Robertson: Eph 5:18

Riot ( asōtia ).

Old word from asōtos (adverb asōtōs in Luk 15:13), in N.T. only here, Tit 1:6; 1Pe 4:4.

Robertson: Eph 5:18

But be filled with the Spirit ( alla plērousthe en pneumati ).

In contrast to a state of intoxication with wine.

Robertson: Eph 5:19

To the Lord ( tōi Kuriōi ).

The Lord Jesus. In Col 3:16 we have tōi theōi (to God) with all these varieties of praise, another proof of the deity of Christ. See note on Col 3:16 for discussion.

Vincent: Eph 5:1

Be ye ( γίνεσθε )

Become , as Eph 4:32.

Vincent: Eph 5:1

Followers ( μιμηταὶ )

Rev, correctly, imitators .

Vincent: Eph 5:1

Dear ( ἀγαπητά )

Rev., beloved . As those to whom Christ has shown love

Vincent: Eph 5:2

Walk in love

As imitators of God who is love.

Vincent: Eph 5:2

Loved us ( ἡμᾶς )

The correct reading is ὑμᾶς you .

Vincent: Eph 5:2

Gave ( παρέδωκεν )

To death Compare Rom 4:25, where the same verb was delivered is followed by was raised . See also Rom 8:32; Gal 2:20.

Vincent: Eph 5:2

Offering - sacrifice ( προσφορὰν - θυσίαν )

Offering , general, including the life as well as the death of Christ: sacrifice , special: on the cross. Properly, a slain offering.

Vincent: Eph 5:2

A sweet smelling savor ( ὀσμὴν εὐωδίας )

Rev., correctly, odor of a sweet smell . See on 2Co 2:14, 2Co 2:15, 2Co 2:16. The Septuagint, in Lev 1:9, uses this phrase to render the Hebrew, a savor of quietness . For (εἰς ) expresses design , that it might become , or result: so that it became .

Vincent: Eph 5:3

Or covetousness

Or sets this sin emphatically by itself.

Vincent: Eph 5:3

Let it

It refers to each of the sins.

Vincent: Eph 5:4

Filthiness ( αἰσχρότης )

Obscenity.

Vincent: Eph 5:4

Foolish talking ( μωρολογία )

Only here in the New Testament. Talk which is both foolish and sinful. Compare corrupt communication , Eph 4:29. It is more than random or idle talk. " Words obtain a new earnestness when assumed into the ethical terminology of Christ's school. Nor, in seeking to enter fully into the meaning of this one, ought we to leave out of sight the greater emphasis which the words fool , foolish , folly obtain in Scripture than elsewhere they have or can have" (Trench).

Vincent: Eph 5:4

Jesting ( εὐτραπελία )

Only here in the New Testament. From εὐ well or easily , πρέπω to turn . That which easily turns and adapts itself to the moods and conditions of those with whom it may be dealing at the moment. From this original sense of versatility it came to be applied to morals , as timeserving , and to speech with the accompanying notion of dissimulation . Aristotle calls it chastened insolence . The sense of the word here is polished and witty speech as the instrument of sin ; refinement and versatility without the flavor of Christian grace. " Sometimes it is lodged in a sly question, in a smart answer, in a quirkish reason, in shrewd intimation, in cunningly diverting or cleverly retorting an objection: sometimes it is couched in a bold scheme of speech, in a tart irony, in a lusty hyperbole, in a startling metaphor, in a plausible reconciling of contradictions, or in acute nonsense.... Sometimes an affected simplicity, sometimes a presumptuous bluntness giveth it being.... Its ways are unaccountable and inexplicable, being answerable to the numberless rovings of fancy and windings of language" (Barrow, Sermon xiv., " Against Foolish Talking and Jesting." The whole passage is well worth reading).

Vincent: Eph 5:5

Ye know ( ἴστε γινώσκοντες )

The A.V. fails to give the whole force of the expression, which is, ye know recognizing . Rev., ye know of a surety .

Vincent: Eph 5:5

Idolater

Compare Col 3:5, and see on 1Co 5:10.

Vincent: Eph 5:6

Vain

Plausible, but devoid of truth, and employed to palliate heathen vices.

Vincent: Eph 5:7

Be not ( γίνεσθε )

Lit., become not. It is a warning against lapsing into old vices.

Vincent: Eph 5:8

Ye were

Emphatic, and according with become of Eph 5:7. Ye were darkness, but now are ye light. Do not become darkness again.

Vincent: Eph 5:8

Darkness ( σκότος )

See on Joh 1:5.

Vincent: Eph 5:8

Light ( φῶς )

Light itself; not a lamp. Children of light. See Mat 5:16.

Vincent: Eph 5:9

Is in

Consists in. The verse is parenthetical.

Vincent: Eph 5:10

Proving

Connect with walk . Walk, proving by your walk. Proving , see on 1Pe 1:7.

Vincent: Eph 5:10

Acceptable ( εὐάρεστον )

Rev., better and more literally, well-pleasing . The one point of all moral investigation is, does it please God?

Vincent: Eph 5:11

Have - fellowship ( συγκοινωνεῖτε )

See on Rev 18:4; see on Rev 1:9.

Vincent: Eph 5:11

Unfruitful works ( ἔργοις τοῖς ἀκάρποις )

Compare fruit , Eph 5:9, and Gal 5:19, Gal 5:22, works of the flesh, fruit of the Spirit. Works which bring no blessing with them. Compare Rom 6:21; Rom 8:13; Gal 5:21; Gal 6:8.

Vincent: Eph 5:11

Reprove ( ελέγχετε )

See on Joh 3:20.

Vincent: Eph 5:13

All things ( τὰ πάντα )

More literally, they all , or all of them ; the secret sins just mentioned.

Vincent: Eph 5:13

That are reproved ( ἐλεγχόμενα )

Lit., being reproved . Rev., when they are reproved . Reproved is to be taken in the same literal sense as in Eph 5:11, and not metaphorically in the sense of being demonstrated by light, or brought to light , which is almost synonymous with are made manifest .

Vincent: Eph 5:13

By the light

Connect with are made manifest , not with are reproved .

Vincent: Eph 5:13

Whatsoever doth make manifest is light ( πᾶν τὸ φανερούμενον φῶς ἐστίν )

Wrong. The A.V. renders doth make manifest , as in the middle voice, but the verb is in the passive voice. It occurs nearly fifty times in the New Testament, and never as middle. Hence Rev., correctly, everything that is made manifest .

Vincent: Eph 5:13

Is light

A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See Joh 3:20, Joh 3:21. This truth is embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not apparent, is fully revealed.

Vincent: Eph 5:14

He saith

God. This use of the personal pronoun is frequent in Paul's writings. See Gal 3:16; Eph 4:8; 1Co 6:16.

Vincent: Eph 5:14

Awake. etc.

The quotation is probably a combination and free rendering of Isa 60:1; Isa 26:19. For similar combinations see on Rom 3:10; see on Rom 9:33. By some the words are regarded as the fragment of a hymn.

Vincent: Eph 5:14

Shall give thee light

Rev., correctly, shall shine upon thee .

Vincent: Eph 5:15

See that ye walk circumspectly ( βλέπετε πῶς ἀκριβῶς περιπατεῖτε )

Lit., look how exactly ye walk . The best texts place τῶς how after ἀκριβῶς exactly . So Rev., look carefully how ye walk . Circumspectly is better rendered carefully . It means exactly , accurately , from ἄκρος the farthest point . See on inquired diligently , Mat 2:6; and compare Luk 1:3 (note); Act 18:25 (note).

Vincent: Eph 5:15

Not as unwise, but as wise

Explanatory of carefully .

Vincent: Eph 5:16

Redeeming the time ( ἐξαγοραζόμενοι τὸν καιπόν )

See on Col 4:5.

Vincent: Eph 5:17

Understanding ( συνιέντες )

See on prudent , Mat 11:25; foolish , see on Rom 3:21.

Vincent: Eph 5:18

Be not drunk ( μὴ μεθύσκεσθε )

See on Joh 2:10.

Vincent: Eph 5:18

Wherein

In drunkenness , not in wine .

Vincent: Eph 5:18

Excess ( ἀσωτία )

Rev., riot . Lit., unsavingness . See on riotous living , Luk 15:13.

Vincent: Eph 5:19

Speaking to yourselves ( λαλοῦντες ἑαυτοῖς )

Rev., one to another .

The A.V. is literally correct, but is open to the misinterpretation each one communing with himself . The meaning is as in Col 3:13, and Rev. is better.

Vincent: Eph 5:19

Psalms

See on 1Co 14:15.

Vincent: Eph 5:19

Hymns - spiritual songs

See on Col 3:16.

Wesley: Eph 5:1

Imitators.

Wesley: Eph 5:1

In forgiving and loving. O how much more honourable and more happy, to be an imitator of God, than of Homer, Virgil, or Alexander the Great!

Wesley: Eph 5:3

Keep at the utmost distance from it, as becometh saints.

Wesley: Eph 5:4

Tittle tattle, talking of nothing, the weather, fashions, meat and drink.

Wesley: Eph 5:4

The word properly means, wittiness, facetiousness, esteemed by the heathens an half - virtue. But how frequently even this quenches the Spirit, those who are tender of conscience know.

Wesley: Eph 5:4

For a Christian; as neither increasing his faith nor holiness.

Wesley: Eph 5:6

As innocent as the heathens esteem them, and as those dealers in vain words would persuade you to think them.

Wesley: Eph 5:8

Total blindness and ignorance.

Wesley: Eph 5:8

Suitably to your present knowledge.

Wesley: Eph 5:9

Opposite to " the unfruitful works of darkness," Eph 4:11.

Wesley: Eph 5:9

That is, consists in.

Wesley: Eph 5:9

Opposite to the sins spoken of, Eph 4:25,&c.

Wesley: Eph 5:11

To avoid them is not enough.

Wesley: Eph 5:12

As flying the light.

Wesley: Eph 5:13

Shown in their proper colours, by the light.

Wesley: Eph 5:13

That is, for nothing but light, yea, light from heaven, can make anything manifest.

Wesley: Eph 5:14

God.

Wesley: Eph 5:14

In the general tenor of his word, to all who are still in darkness.

Wesley: Eph 5:14

In ignorance of God and thyself; in stupid insensibility.

Wesley: Eph 5:14

From the death of sin.

Wesley: Eph 5:14

Knowledge, holiness, happiness.

Wesley: Eph 5:15

Exactly, with the utmost accuracy, getting to the highest pitch of every point of holiness.

Wesley: Eph 5:15

Who think not where they are going, or do not make the best of their way.

Wesley: Eph 5:16

Saving all you can for the best purposes; buying every possible moment out of the hands of sin and Satan; out of the hands of sloth, ease, pleasure, worldly business; the more diligently, because the present are evil days, days of the grossest ignorance, immorality, and profaneness.

Wesley: Eph 5:17

In every time, place, and circumstance.

Wesley: Eph 5:18

That is, which leads to debauchery of every kind.

Wesley: Eph 5:18

In all his graces, who gives a more noble pleasure than wine can do.

Wesley: Eph 5:19

By the Spirit.

Wesley: Eph 5:19

Of David.

Wesley: Eph 5:19

Of praise.

Wesley: Eph 5:19

On any divine subject. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish, it is evident that the promise of the Holy Ghost to believers, in the last days, was by his larger effusion to supply the lack of it.

Wesley: Eph 5:19

As well as your voice.

Wesley: Eph 5:19

Jesus, who searcheth the heart.

JFB: Eph 5:1

Seeing that "God in Christ forgave you" (Eph 4:32).

JFB: Eph 5:1

Greek, "imitators" of God, in respect to "love" (Eph 5:2): God's essential character (1Jo 4:16).

JFB: Eph 5:1

Greek, "as children beloved"; to which Eph 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare Mat 5:44-45, Mat 5:48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [PEARSON].

JFB: Eph 5:2

In proof that you are so.

JFB: Eph 5:2

Resuming Eph 4:1, "walk worthy of the vocation."

JFB: Eph 5:2

From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

JFB: Eph 5:2

Greek, "given Himself up (namely, to death, Gal 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Rom 5:8).

JFB: Eph 5:2

"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

JFB: Eph 5:2

Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us (Eph 1:6; Mat 3:17; 2Co 5:18-19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Gen 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."

JFB: Eph 5:3

Greek, "Let it not be even named" (Eph 5:4, Eph 5:12). "Uncleanness" and "covetousness" are taken up again from Eph 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."

JFB: Eph 5:4

Obscenity in act or gesture.

JFB: Eph 5:4

The talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.

JFB: Eph 5:4

Rather, "or" (compare Eph 5:3).

JFB: Eph 5:4

Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [PLAUTUS, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [TITTMANN]) Of discourse unseasoned with the salt of grace [TRENCH].

JFB: Eph 5:4

"unseemly"; not such "as become saints" (Eph 5:3).

JFB: Eph 5:4

A happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (Eph 5:19-20; Jam 5:13).

JFB: Eph 5:5

The oldest manuscripts read, "Of this ye are sure knowing"; or as ALFORD, "This ye know being aware."

JFB: Eph 5:5

(Col 3:5). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ (2Co 6:10; 2Co 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (1Sa 15:3; Mat 6:24; Phi 3:19; 1Jo 2:15).

JFB: Eph 5:5

The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [ALFORD].

JFB: Eph 5:5

Rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare 2Th 1:12; 1Ti 5:21; 1Ti 6:13).

JFB: Eph 5:6

Empty, unreal words, namely, palliations of "uncleanness," Eph 5:3-4; Isa 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).

JFB: Eph 5:6

Uncleanness, covetousness, &c. (Eph 5:3-5).

JFB: Eph 5:6

Present, not merely "shall come." Is as sure as if already come.

JFB: Eph 5:6

Rather, "sons of disobedience" (Eph 2:2-3). The children of unbelief in doctrine (Deu 32:20) are "children of disobedience" in practice, and these again are "children of wrath."

JFB: Eph 5:7

Here fellowship with wicked workers is forbidden; in Eph 5:11, with their wicked works.

JFB: Eph 5:8

"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Rom 2:19).

JFB: Eph 5:8

Not merely "enlightened"; but light enlightening others (Eph 5:13).

JFB: Eph 5:8

In union with the Lord, who is THE LIGHT.

JFB: Eph 5:8

Not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. PLINY, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.

JFB: Eph 5:9

Taken by transcribers from Gal 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Eph 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."

JFB: Eph 5:10

Construed with "walk" (Eph 5:8; Rom 12:1-2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.

JFB: Eph 5:11

Sins are terminated in themselves, and therefore are called "works," not "fruits" (Gal 5:19, Gal 5:22). Their only fruit is that which is not in a true sense fruit (Deu 32:32), namely, "death" (Rom 6:21; Gal 6:8). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness (Eph 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Eph 5:9).

JFB: Eph 5:11

Translate as Greek, "rather even reprove them" (compare Mat 5:14-16). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (Eph 5:13; Joh 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Co 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."

JFB: Eph 5:12

The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Eph 5:3) in detail the works of darkness, whereas he describes definitely (Eph 5:9) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Eph 5:3). Thus "works of darkness" answers to "things done in secret."

JFB: Eph 5:13

Rather, "when they are reproved," namely, by you (Eph 5:11).

JFB: Eph 5:13

Rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Eph 5:11) is (thenceforth no longer 'darkness,' Eph 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19-20). But, says the apostle, you being now light yourselves (Eph 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Rom 13:12) in making an inroad on the kingdom of darkness.

JFB: Eph 5:14

Referring to the whole foregoing argument (Eph 5:8, Eph 5:11, Eph 5:13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith . . . (compare the same phrase, Eph 4:8).

JFB: Eph 5:14

The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Isa 60:1-2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Isa 59:10; Isa 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mat 25:5; Rom 13:11; 1Th 5:6, with Eph 2:1).

JFB: Eph 5:14

"the true light," "the Sun of righteousness."

JFB: Eph 5:14

Rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Eph 5:13; then being so "enlightened," Eph 1:18, thou shalt be able, by "reproving," to enlighten others).

JFB: Eph 5:15

Rather as Greek, "See how ye walk," &c. The double idea is compressed into one sentence: "See (take heed) how ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect (literally, accurate, exact) in your walk. Compare Col 4:5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk).

JFB: Eph 5:15

Greek, "not as unwise, but as wise."

JFB: Eph 5:16

(Col 4:5). Greek, "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying off from the vanities of "them that are without" (Col 4:5), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favorable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" (Eph 5:15). In a larger sense, the whole season from the time that one is spiritually awakened, is to be "redeemed" from vanity for God (compare 2Co 6:2; 1Pe 4:2-4). "Redeem" implies the preciousness of the opportune season, a jewel to be bought at any price. WAHL explains, "Redeeming for yourselves (that is, availing yourselves of) the opportunity (offered you of acting aright), and commanding the time as a master does his servant." TITTMANN, "Watch the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not the time, but command it, and it shall do what you approve." So PINDAR [Pythia, 4.509], "The time followed him as his servant, and was not as a runaway slave."

JFB: Eph 5:16

The days of life in general are so exposed to evil, as to make it necessary to make the most of the seasonable opportunity so long as it lasts (Eph 6:13; Gen 47:9; Psa 49:5; Ecc 11:2; Ecc 12:1; Joh 12:35). Besides, there are many special evil days (in persecution, sickness, &c.) when the Christian is laid by in silence; therefore he needs the more to improve the seasonable times afforded to him (Amo 5:13), which Paul perhaps alludes to.

JFB: Eph 5:17

Seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.

JFB: Eph 5:17

A different Greek word from that in Eph 5:15. Translate, "foolish," or "senseless."

JFB: Eph 5:17

Not merely knowing as a matter of fact (Luk 12:47), but knowing with understanding.

JFB: Eph 5:17

As to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" (1Th 4:3); and that "in every thing," meantime, we should "give thanks" (1Th 5:18; compare above, Eph 5:10).

JFB: Eph 5:18

Worthless, ruinous, reckless prodigality.

JFB: Eph 5:18

Not in the wine itself when used aright (1Ti 5:23), but in the "excess" as to it.

JFB: Eph 5:18

The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare Act 2:13-18). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, but in the well-balanced prayerful mind. Such a one expresses his joy, not in drunken or worldly songs, but in Christian hymns of thankfulness.

JFB: Eph 5:19

(Col 3:16).

JFB: Eph 5:19

"to one another." Hence soon arose the antiphonal or responsive chanting of which PLINY writes to Trajan: "They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn among themselves by turns, to Christ, as if being God." The Spirit gives true eloquence; wine, a spurious eloquence.

JFB: Eph 5:19

Generally accompanied by an instrument.

JFB: Eph 5:19

In direct praise to God (compare Act 16:25; 1Co 14:26; Jam 5:13).

JFB: Eph 5:19

The general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, &c. Contrast the drunken "songs," Amo 8:10.

JFB: Eph 5:19

Greek, "playing and singing with an instrument."

JFB: Eph 5:19

Not merely with the tongue; but the serious feeling of the heart accompanying the singing of the lips (compare 1Co 14:15; Psa 47:7). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but the melody of the heart" [CONYBEARE and HOWSON].

JFB: Eph 5:19

See PLINY'S letter quoted above: "To Christ as God."

Clarke: Eph 5:1

Be ye therefore followers of God - The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word μιμηται, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, etc.; and it is from this Greek word that we have the word mimic. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; imitate him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of beloved children to him. It is natural for children to imitate their parents; it is their constant aim to learn of them, and to copy them in all things; whatever they see the parent do, whatever they hear him speak, that they endeavor to copy and imitate; yea, they go farther, they insensibly copy the very tempers of their parents. If ye therefore be children of God, show this love to your heavenly Father, and imitate all his moral perfections, and acquire the mind that was in Jesus.

Clarke: Eph 5:2

And walk in love - Let every act of life be dictated by love to God and man

Clarke: Eph 5:2

As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation

Clarke: Eph 5:2

Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins

Clarke: Eph 5:2

An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah , Lev 2:1, etc., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God

Clarke: Eph 5:2

A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח zebach , which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle’ s design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our Maker, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies

Clarke: Eph 5:2

For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in Gen 8:21; Lev 1:9; Lev 3:16 : ריח ניהוח ליהוה reiach nichoach laihovah , "a sweet savor unto the Lord;"i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savor refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

Clarke: Eph 5:3

But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god

Clarke: Eph 5:3

Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.

Clarke: Eph 5:4

Neither filthiness - Αισχροτης· Any thing base or vile in words or acts

Clarke: Eph 5:4

Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt

Clarke: Eph 5:4

Nor jesting - Ευτραπελια· Artfully turned discourses or words, from ευ, well or easily, and τρεπω, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds

Clarke: Eph 5:4

Which are not convenient - Ουκ ανηκοντα· They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity

Clarke: Eph 5:4

But rather giving of thanks - Ευχαριστια· Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

Clarke: Eph 5:5

For this ye know - Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. See on Eph 5:3 (note); and see the observations on the Greek article at the end of this epistle.

Clarke: Eph 5:6

Let no man deceive you - Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all sins and abominations in the sight of God; those who practice them are children of disobedience; and on account of such practices the wrath of God - Divine punishment, must come upon them.

Clarke: Eph 5:7

Be not ye therefore partakers with them - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, κενοις λογοις, with empty and illusive doctrines, to lead you astray from the path of truth

That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenaeus, that these people were addicted to luxury, effeminacy etc. He tells us that the famous Aspasia, who was herself of the Socratic sect, brought a vast number of beautiful women into Greece, and by their means filled the country with prostitutes, και επληθυνεν απο των ταυτης ἑταιριδων ἡ Ελλας, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples ἑταιρᾳ Αφροδιτῃ, to the prostitute Venus; and again, cap. 32, he quotes from Demosthenes, in Orat. contra Neaeram: τας μεν ἑταιρας ἡδονης ἑνεκα εχομεν, τας δε παλλακας της καθ ’ ἡμεραν παλλακειας, τας δε γυναικας του παιδοποιεισθαι γνησιως, και των ενδον φυλακα πιστην εχειν· "We have whores for our pleasure, harlots for daily use, and wives for the procreation of legitimate children, and for the faithful preservation of our property."Through the whole of this 13th book of Athenaeus the reader will see the most melancholy proofs of the most abominable practices among the Greeks, and the high estimation in which public prostitutes were held; the greatest lawgivers and the wisest philosophers among the Greeks supported this system both by their authority and example. Is it not in reference to their teaching and laws that the apostle says: Let no man deceive you with vain words?

Clarke: Eph 5:8

For ye were sometimes ( ποτε, formerly) darkness - While ye lived in darkness, ye lived in these crimes

Clarke: Eph 5:8

But now are ye light in the Lord - When ye were in heathenish darkness ye served divers lusts and pleasures, but now ye have the light - the wisdom and teaching which come from God; therefore walk as children of the light - let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods.

Clarke: Eph 5:9

For the fruit of the Spirit - Instead of Spirit, Πνευματος, ABD*EFG, the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala, together with several of the fathers, read φωτος, light, which is supposed by most critics to be the true reading, because there is no mention made of the Spirit in any part of the context. As light, Eph 5:8, not only means the Divine influence upon the soul, but also the Gospel, with great propriety it may be said: The fruit of the light, i.e. of the Gospel, is in all goodness, and righteousness, and truth. Goodness, αγαθωσυνῃ, in the principle and disposition; righteousness, δικαιοσυνη, the exercise of that goodness in the whole conduct of life; truth, αληθεια, the director of that principle, and its exercise, to the glorification of God and the good of mankind.

Clarke: Eph 5:10

Proving what is acceptable - By walking in the light - under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to try, and bring to full proof, that by which God is best pleased. Ye shall be able to please him well in all things.

Clarke: Eph 5:11

Have no fellowship - Have no religious connection whatever with heathens or their worship

Clarke: Eph 5:11

Unfruitful works of darkness - Probably alluding to the mysteries among the heathens, and the different lustrations and rites through which the initiated went in the caves and dark recesses where these mysteries were celebrated; all which he denominates works of darkness, because they were destitute of true wisdom; and unfruitful works, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had seen, heard, and done: hence they were called απορῥητα μυστηρια, unspeakable mysteries - things that were not to be divulged. That the apostle may refer to magic and incantations is also probable, for to these the Ephesians were greatly addicted. See the proofs in the notes on Act 19:19

Clarke: Eph 5:11

Rather reprove them - Bear a testimony against them; convince them that they are wrong; confute them in their vain reasons; reprove them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the Greek word ελεγχω, which we generally render to convince or reprove.

Clarke: Eph 5:12

For it is a shame even to speak - This no doubt refers to the Eleusinian and Bacchanalian mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the latter, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: It is a shame even to speak of those things which are done of them in secret; the abominations being of the most stupendous kind, and of the deepest dye.

Clarke: Eph 5:13

But all things that are reproved - Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light.

The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.

Clarke: Eph 5:14

Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isa 26:19 : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from Isa 60:1-3 : Arise, shine; for thy light is come, etc. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle’ s time, hymns and spiritual songs, as well as psalms, we learn from himself, in Eph 5:19, and from Col 3:16. The hymn is supposed to have begun thus: -

Εγειραι ὁ καθευδων,

Και αναστα εκ των νεκρων,

Επιφαυσει σοι ὁ Χριστος.

Awake, O thou who sleepest

And from the dead arise thou

And Christ shall shine upon thee

See Rosenmuller, Wolf, and others. But it seems more natural to understand the words he saith as referring to the light, i.e. the Gospel, mentioned Eph 5:13. And the διο λεγει should be translated, Wherefore It saith, Awake thou, etc. that is: This is the general, the strong, commanding voice of the Gospel in every part - Receive instruction; leave thy sins, which are leading thee to perdition; believe on the Lord Jesus Christ, and he will enlighten and save thee

As a man asleep neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God

As the dead can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of life or being. But though they were asleep - in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though dead to all goodness, and to every function of the spiritual life, yet, as their animal life was whole in them, and perception and reason were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.

Clarke: Eph 5:15

Walk circumspectly - Our word circumspect, from the Latin circirmspicio , signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man’ s interest by every possible and lawful means. But the original word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives

Clarke: Eph 5:15

Not as fools, but as wise - Μη ὡς ασοφοι, αλλ ’ ὡς σοφοι . The heathens affected to be called σοφοι, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, a lover of wisdom; hence our term philosopher, used now in a much prouder sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term σοφος, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, without wisdom, fool.

Clarke: Eph 5:16

Redeeming the time - Εξαγοραζομενοι τον καιρον· Buying up those moments which others seem to throw away; steadily improving every present moment, that ye may, in some measure, regain the time ye have lost. Let time be your chief commodity; deal in that alone; buy it all up, and use every portion of it yourselves. Time is that on which eternity depends; in time ye are to get a preparation for the kingdom of God; if you get not this in time, your ruin is inevitable; therefore, buy up the time

Some think there is an allusion here to the case of debtors, who, by giving some valuable consideration to their creditors, obtain farther time for paying their debts. And this appears to be the sense in which it is used by the Septuagint, Dan 2:8 : Επ ’ αληθειας οιδα εγω, ὁτι καιρον ὑμεις εξαγοραζετε· I know certainly that ye would gain or buy time - ye wish to have the time prolonged, that ye may seek out for some plausible explanation of the dream. Perhaps the apostle means in general, embrace every opportunity to glorify God, save your own souls, and do good to men

Clarke: Eph 5:16

Because the days are evil - The present times are dangerous, they are full of trouble and temptations, and only the watchful and diligent have any reason to expect that they shall keep their garments unspotted.

Clarke: Eph 5:17

Wherefore be ye not unwise - Μη γινεσθε αφρονες· Do not become madmen. Here is a most evident allusion to the orgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in Livy, to which I have referred on Eph 5:12

Clarke: Eph 5:17

But understanding what the will of the Lord is - It is the will of God that ye should be sober, chaste, holy, and pure. Get a thorough understanding of this; acquaint yourselves with God’ s will, that ye may know how to glorify him.

Clarke: Eph 5:18

Be not drunk with wine, wherein is excess - This is a farther allusion to the Bacchanalian mysteries; in them his votaries got drunk, and ran into all manner of excesses. Plato, though he forbade drunkenness in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and ran into all kinds of extravagance. Hence it is probable that μεθυω, to get drunk, is derived from μετα, after, and θυω, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word ασωτια, which we translate excess, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy

Clarke: Eph 5:18

But be filled with the Spirit - The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on Luk 9:39 (note), where the case of a Bacchanalian is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those discoveries of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is.

Clarke: Eph 5:19

Speaking to yourselves in psalms - We can scarcely say what is the exact difference between these three expressions. Psalms, ψαλμοι, may probably mean those of David

Clarke: Eph 5:19

Hymns - Ὑμνοις· Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See Act 16:25

Clarke: Eph 5:19

Songs - Ωιδαις· Odes; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all πνευματικα, spiritual - tending to magnify God and edify men

Clarke: Eph 5:19

Singing and making melody in your heart - The heart always going with the lips. It is a shocking profanation of Divine worship to draw nigh to God with the lips, while the heart is far from him. It is too often the case that, in public worship, men are carried off from the sense of the words by the sounds that are put to them. And how few choirs of singers are there in the universe whose hearts ever accompany them in what they call singing the praises of God!

Calvin: Eph 5:1

1.Be ye therefore followers The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness. It is impossible not to perceive, that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. If, then, we are the children of God, we ought to be followers of God. Christ also declares, that, unless we shew kindness to the unworthy, we cannot be the children of our heavenly Father.

“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”
(Mat 5:44.) ¹⁵³

Calvin: Eph 5:2

2.And walk in love as Christ also hath loved us Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.

And gave himself for us This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.

An offering and a sacrifice to God of a sweet smelling savor While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ’s death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer’s kindness, the more strongly are we bound to his service. Besides, we may infer from Paul’s words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, ¹⁵⁴ we, too, shall be “unto God a sweet savor,” (2Co 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,

“Leave thy gift before the altar, and go and be reconciled to thy brother.” (Mat 5:24.)

Calvin: Eph 5:3

3.But fornication This chapter, and the Col 3:0, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, — manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.

Calvin: Eph 5:4

4.Neither filthiness To those three — other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, — which is so agreeable as to seem worthy of commendation, — and condemns it as a part of foolish talking The Greek wordεὐτραπελία is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. ¹⁵⁵ Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.

But rather grace Others render it giving of thanks; but I prefer Jerome’s interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, “While they take pleasure in idle or abusive talk, do you give thanks to God,” the exhortation would have been too limited. The Greek word, εὐχαριστία, though it usually signifies Thanksgiving, admits of being translated Grace. “All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled.”

Calvin: Eph 5:5

5.For this ye know If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vices shut against us the kingdom of God. By appealing to their own knowledge, he intimates that this was no doubtful matter. Some might think it harsh, or inconsistent with the Divine goodness, that all who have incurred the guilt of fornication or covetousness are excluded from the inheritance of the kingdom of heaven. But the answer is easy. Paul does not say that those who have fallen into those sins, and recovered from them, are not pardoned, but pronounces sentence on the sins themselves. After addressing the Corinthians in the same language, he adds:

“And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.”
(1Co 6:11.)

When men have repented, and thus give evidence that they are reconciled to God, they are no longer the same persons that they formerly were. But let all fornicators, or unclean or covetous persons, so long as they continue such, be assured that they have no friendship with God, and are deprived of all hope of salvation. It is called the kingdom of Christ and of God, because God hath given it to his Son that we may obtain it through him.

Nor covetous man, who is an idolater “Covetousness,” as he says in another place, “is idolatry,” (Col 3:5,) — not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer, that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul’s language, which arose from a desire to tear from our hearts the false view.

Calvin: Eph 5:6

6.Let no man deceive you There have always been ungodly dogs, ¹⁵⁶ by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day. In all ages, indeed, Satan raises up sorcerers of this description, who endeavor by unholy scoffs to escape the Divine judgment, and who actually exercise a kind of fascination over consciences not sufficiently established in the fear of God. “This is a trivial fault. Fornication is viewed by God as a light matter. Under the law of grace God is not so cruel. He has not formed us so as to be our own executioners. The frailty of nature excuses us.” These and similar expressions are often used by the scoffers. Paul, on the contrary, exclaims that we must guard against that sophistry by which consciences are ensnared to their ruin.

For because of these things cometh the wrath of God If we consider the present tense to be here used, agreeably to the Hebrew idiom, for the future, these words are a threatening of the last judgment. But I agree with those who take the word cometh in an indefinite sense, — the word of God usually cometh, — as reminding them of the ordinary judgments of God which were executed before their own eyes. And certainly, if we were not blind and slothful, there are sufficiently numerous examples by which God testifies that he is the just avenger of such crimes, — examples of the pouring out of divine indignation, privately against individuals, and publicly against cities, and kings, and nations.

Upon the children of disobedience, — upon unbelievers or rebels. This expression must not be overlooked. Paul is now addressing believers, and his object is not so much to present alarming views of their own danger, as to rouse them to behold reflected in wicked men, as in mirrors, the dreadful judgments of God. God does not make himself an object of terror to his children, that they may avoid him, but does all that can be done in a fatherly manner, to draw them to himself. They ought to learn this lesson, not to involve themselves in a dangerous fellowship with the ungodly, whose ruin is thus foreseen.

Calvin: Eph 5:8

8.For ye were once darkness The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to differ widely from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. “You ought,” he says, “to be very different persons from what you formerly were; for out of darkness God hath made you light.” Darkness is the name here given to the whole nature of man before regeneration; for, where the brightness of God does not shine, there is nothing but fearful darkness. Light, again, is the name given to those who are enlightened by the Spirit of God; for immediately afterwards in the same sense, he calls them children of light, and draws the inference, that they ought to walk in light, because by the mercy of God they had been rescued from darkness. Observe here, we are said to be light in the Lord, because, while we are out of Christ, all is under the dominion of Satan, whom we know to be the Prince of darkness.

Calvin: Eph 5:9

9.For the fruit of the light ¹⁵⁷ This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God, and to take his will as the rule. To regulate life entirely by his command is, as he says in another Epistle, a reasonable service, (Rom 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1Sa 15:22.) I wonder how the word Spirit (πνεὐματος) has crept into many Greek manuscripts, as the other reading is more consistent, — the fruit of the light Paul’s meaning indeed is not affected; for in either case it will be this, that believers must walk in the light, because they are “children of the light.” This is done, when they do not live according to their own will, but devote themselves entirely to obedience to God, — when they undertake nothing but by his command. Besides, such obedience is testified by its fruits, such as goodness, righteousness, and truth.

Calvin: Eph 5:11

11.And have no fellowship As “the children of light” dwell amidst the darkness, or, in other words, in the midst of “a perverse and crooked generation,” (Deu 32:5,) — there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, of our own accord, undertake anything wicked. We must beware of joining or assisting those who do wrong. In short, we must abstain from giving any consent, or advice, or approbation, or assistance; for in all these ways we have fellowship. And lest any one should imagine that he has done his duty, merely by not conniving, he adds, but rather reprove them. ¹⁵⁸ Such a course is opposed to all dissimulation. Where a manifest offense is committed against God, every man will be eager to vindicate himself from any share in the guilt, but very few will guard against connivance; nearly all will practice some kind of dissimulation. But rather than the truth of God shall not remain unshaken, let a hundred worlds perish.

The wordἐλέγχειν, which is translated reprove, answers to the metaphor of darkness; for it literally signifies to drag forth to the light what was formerly unknown. As ungodly men flatter themselves in their vices, (Psa 36:2,) and wish their crimes to be concealed, or to be reckoned virtues, Paul enjoins that they shall be reproved. He calls them unfruitful; because they not only do no good, but are absolutely hurtful.

Calvin: Eph 5:12

12.Which are done by them in secret This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetrate. To use a common proverb, “Night has no shame.” What is the reason of this? Sunk in the darkness of ignorance, they neither see their own baseness, nor think that it is seen by God and by angels. But let the torch of God’s word be brought forward, and their eyes are opened. Then they begin to blush and be ashamed. By their advices and reproofs the saints enlighten blind unbelievers, and drag forth from their concealment to the light of day those who were sunk in ignorance.

When unbelievers keep the doors of their houses shut, and withdraw from the view of men, it is a shame even to speak of the baseness and wickedness with which they rush into all manner of licentiousness. Would they thus lay aside all shame, and give loose reins to their passions, if darkness did not give them courage, — if they did not entertain the hope that what is hidden will pass unpunished? But do you, by reproving them, bring forward the light, that they may be ashamed of their own baseness. Such shame, arising from an acknowledgment of baseness, is the first step to repentance.

“If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he worships God” (1Co 14:24.)

It may be thought that the word is used here in an unusual acceptation. Erasmus, by substituting another word for reprove, has destroyed the whole meaning; for Paul’s object is to shew that it will not be without advantage if the works of unbelievers are reproved.

Calvin: Eph 5:13

13.But when all things are reproved As the participle, (φανερούμενον,) which is translated, that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, the word light will denote, as formerly, that which gives light, and the meaning will be, that evil works, which had been concealed, will stand out to public view, when they have been made manifest by the word of God: If the participle be taken actively, there will still be two ways of expounding it: 1. Whatever manifests is light; 2. That which manifests anything or all things, is light; taking the singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article; for the apostles are not in the habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to shew clearly that this is Paul’s meaning. He had exhorted them to reprove the evil works of unbelievers, and thus to drag them out of darkness; and he now adds, that what he enjoins upon them is the proper business of light — to make manifest It is Light, he says, which makes all things manifest; and hence it followed that they were unworthy of the name, if they did not bring to light what was involved in darkness.

Calvin: Eph 5:14

14.Wherefore he saith Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion. He first exhibits Christ as speaking by his ministers; for this is the ordinary message which is every day delivered by preachers of the gospel. What other object do they propose than to raise the dead to life?

“The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live”
(Joh 5:25.)

Let us now attend to the context. “Unbelievers,” Paul had said, “must be reproved, that, being brought forth to the light, they may begin to acknowledge their wickedness.” He therefore represents Christ as uttering a voice which is constantly heard in the preaching of the gospel,

Arise, thou that sleepest The allusion, I have no doubt, is to the prophecies which relate to Christ’s kingdom; such as that of Isaiah,

“Arise, shine; for thy light is come, and the glory of Jehovah
is risen upon thee” (Isa 60:1.)

Let us therefore endeavor, as far as lies in our power, to rouse the sleeping and dead, that we may bring them to the light of Christ.

And Christ shall give thee light This does not mean that, when we have risen from death to life, his light begins to shine upon us, as if our performances came before his grace. All that is intended is to show that, when Christ enlightens us, we rise from death to life, — and thus to confirm the former statement, that unbelievers must be recovered from their blindness, in order to be saved. Instead ofἐπιφαύσει, he shall give light, some copies readἐφάψεται, he shall touch; but this reading is an evident blunder, and may be dismissed without any argument. ¹⁵⁹

Calvin: Eph 5:15

15.See then If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded theater, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he enjoins them to regulate their life circumspectly as wise men, ¹⁶⁰ who have been educated by the Lord in the school of true wisdom. Our understanding must shew itself by taking God for our guide and instructor, to teach us his own will.

Calvin: Eph 5:16

16.Redeeming the time By a consideration of the time he enforces his exhortation. The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt. Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and, in a word, to abandon every hinderance. Let us be eager to recover it in every possible way, and let the numerous offenses and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.

Calvin: Eph 5:17

17.Wherefore be ye not unwise He whose

“delight is in the law of the Lord, and who meditates in it day and night,”
(Psa 1:2,)

will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, — but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is

“How shall a young man,” says David, “direct his way? By attending to thy word, O Lord.” (Psa 119:9.)

He speaks of youths, but it is the same wisdom which belongs to old men.

Calvin: Eph 5:18

18.And be not drunk with wine When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. “Be not intemperate in drinking.”

In which ¹⁶¹ is lasciviousness. The Greek wordἀσωτία, which is translated “lasciviousness,” points out the evils which arise from drunkenness. I understand by it all that is implied in a wanton and dissolute life; for to translate it luxury, would quite enfeeble the sense. The meaning therefore is, that drunkards throw off quickly every restraint of modesty or shame; that where wine reigns, profligacy naturally follows; and consequently, that all who have any regard to moderation or decency ought to avoid and abhor drunkenness.

The children of this world are accustomed to indulge in deep drinking as an excitement to mirth. Such carnal excitement is contrasted with that holy joy of which the Spirit of God is the Author, and which produces entirely opposite effects. To what does drunkenness lead? To unbounded licentiousness, — to unbridled, indecent merriment. And to what does spiritual joy lead, when it is most strongly excited? ¹⁶²

Calvin: Eph 5:19

19.To psalms, and hymns, and spiritual songs These are truly pleasant and delightful fruits. The Spirit means “joy in the Holy Ghost,” (Rom 14:17;) and the exhortation, be ye filled, (ver. 18,) alludes to deep drinking, with which it is indirectly contrasted. Speaking to themselves, is speaking among themselves. Nor does he enjoin them to sing inwardly or alone; for he immediately adds, singing in your hearts; as if he had said, “Let your praises be not merely on the tongue, as hypocrites do, but from the heart.” What may be the exact difference between psalms and hymns, or between hymns and songs, it is not easy to determine, though a few remarks on this subject shall be offered on a future occasion. ¹⁶³ The appellation spiritual, given to these songs, is strikingly appropriate; for the songs most frequently used are almost always on trifling subjects, and very far from being chaste.

Defender: Eph 5:4

It seems surprising at first glance that "foolish talking" and "jesting" would be condemned as in the same category of sins as fornication and filthiness. Nevertheless, there are many Biblical warnings against "every idle word" (Mat 12:36), and it may be significant that the only Biblical reference to "jesting" is a warning against it. There are also many such Biblical commands as: "Let your speech be alway with grace" (Col 4:6). It seems that the popularity of many Christian speakers today is measured by the amount of humorous anecdotes and witticisms that they can inject into their messages, but one never finds this element in the sermons of Christ, the letters of Paul or anywhere in the Bible. Sin and salvation are sober, serious issues."

Defender: Eph 5:5

Another surprising revelation is that a "covetous man" is equivalent to an "idolater." In fact, "Thou shalt not covet" is the last of God's ten commandments (Exo 20:17), whereas the first two are commands against idolatry (Exo 20:3-5). Covetousness, in God's sight, is equivalent to the worship of the creation rather than the Creator (Rom 1:25), the same as the worship of other aspects of nature as personified in various gods and goddesses. The god of money and material things is mammon, and Jesus stressed that "ye cannot serve God and mammon" (Mat 6:24)."

Defender: Eph 5:9

"Goodness and righteousness and truth" are outward evidences of "love, joy, peace ... etc." (compare Gal 5:22, Gal 5:23)."

Defender: Eph 5:10

"Proving" is "demonstrating" and "knowing" (compare Rom 12:1, Rom 12:2)."

Defender: Eph 5:11

The Christian should not only refuse to compromise with the "unfruitful works of darkness" but openly reprove and rebuke them."

Defender: Eph 5:14

This quotation is a rather free translation of Isa 60:1-3, as used and applied by the Holy Spirit."

Defender: Eph 5:18

The first command here could better be translated: "Do not begin to be drunk with wine." Since even a small amount of an intoxicant has a damaging effect on the brain, this command in effect calls for total abstinence from alcohol. Pro 23:31 warns against even looking on the wine, lest it tempt one to drink.

Defender: Eph 5:18

The connotation of "filled" here is "be being filled." That is, the filling with the Spirit is not a once-for-all experience, like the baptism of the Spirit into the body of Christ. Instead, we are urged to continually be filled with the Spirit - controlled by the Spirit. In a way analogous to how alcohol may control a person's thoughts and actions, the better way is to allow the Holy Spirit to have control. The word "filled" is the same as "fulfilled.""

Defender: Eph 5:19

Eph 5:19-22 illustrate what the Spirit-filled life will be. This 19th verse applies not so much to congregational singing, as to "melody in your heart." Such a life will be fruitful (Eph 5:9), active (Eph 5:16), understanding (Eph 5:17), joyful (Eph 5:19), thankful (Eph 5:20), and submissive (Eph 5:21). It will also be bold in witnessing (Act 4:31).

Defender: Eph 5:19

The words "psalms" and "hymns" are transliterations from the Greek, and "songs" (Greek ode) is a generic term for songs in general, thus needing modification by "spiritual" in this context."

TSK: Eph 5:1

followers : Eph 4:32; Lev 11:45; Mat 5:45, Mat 5:48; Luk 6:35, Luk 6:36; 1Pe 1:15, 1Pe 1:16; 1Jo 4:11

as : Jer 31:20; Hos 1:10; Joh 1:12; Col 3:12; 1Jo 3:1, 1Jo 3:2

TSK: Eph 5:2

walk : Eph 3:17, Eph 4:2, Eph 4:15; Joh 13:34; Rom 14:16; 1Co 16:14; Col 3:14; 1Th 4:9; 1Ti 4:12; 1Pe 4:8; 1Jo 3:11, 1Jo 3:12, 1Jo 3:23, 1Jo 4:20,1Jo 4:21

as : Eph 5:25, Eph 3:19; Mat 20:28; Joh 15:12, Joh 15:13; 2Co 5:14, 2Co 5:15, 2Co 8:9; Gal 1:4, Gal 2:20; 1Ti 2:6; Tit 2:14; Heb 7:25-27, Heb 9:14, Heb 9:26, Heb 10:10,Heb 10:11; 1Pe 2:21-24; 1Jo 3:16; Rev 1:5, Rev 5:9

a sacrifice : Rom 8:3 *marg. 1Co 5:7; Heb 9:23, Heb 10:12

for a : Gen 8:21; Lev 1:9, Lev 1:13, Lev 1:17, Lev 3:16; Amo 5:21; 2Co 2:15

TSK: Eph 5:3

fornication : Eph 5:5, Eph 4:19, Eph 4:20; Num 25:1; Deu 23:17, Deu 23:18; Mat 15:19; Mar 7:21; Act 15:20; Rom 1:29, Rom 6:13; 1Co 5:10,1Co 5:11, 1Co 6:9, 1Co 6:13, 1Co 6:18, 1Co 10:8; 2Co 12:21; Gal 5:19-21; Col 3:5; 1Th 4:3, 1Th 4:7; Heb 12:16, Heb 13:4; 2Pe 2:10; Rev 2:14, Rev 2:21, Rev 9:21, Rev 21:8; Rev 22:15

covetousness : Eph 5:5; Exo 18:21, Exo 20:17; Jos 7:21; 1Sa 8:3; Psa 10:3, Psa 119:36; Pro 28:16; Jer 6:13, Jer 8:10, Jer 22:17; Eze 33:31; Mic 2:2; Mar 7:22; Luk 12:15, Luk 16:14; Act 20:33; 1Co 6:10; Col 3:5; 1Ti 3:3, 1Ti 6:10; 2Ti 3:2; Tit 1:7, Tit 1:11; Heb 13:5; 1Pe 5:2; 2Pe 2:3, 2Pe 2:14

named : Eph 5:12; Exo 23:13; 1Co 5:1

as : Rom 16:2; Phi 1:27; 1Ti 2:10; Tit 2:3

TSK: Eph 5:4

filthiness : Eph 4:29; Pro 12:23, Pro 15:2; Ecc 10:13; Mat 12:34-37; Mar 7:22; Col 3:8; Jam 3:4-8; 2Pe 2:7, 2Pe 2:18; Jud 1:10,Jud 1:13

convenient : Rom 1:28; Phm 1:8

but : Eph 5:19, Eph 5:20, Eph 1:16; Psa 33:1, Psa 92:1, Psa 107:21, Psa 107:22; Dan 6:10; Joh 6:23; 2Co 1:11; 2Co 9:15; Phi 4:6; Col 3:15-17; 1Th 3:9, 1Th 5:18; Heb 13:15

TSK: Eph 5:5

this : 1Co 6:9, 1Co 6:10; Gal 5:19, Gal 5:21

that no : Eph 5:3; Heb 13:4

who is : Gal 5:21; Col 3:5; 1Ti 6:10,1Ti 6:17; Rev 21:8, Rev 22:15

TSK: Eph 5:6

no : Jer 29:8, Jer 29:9, Jer 29:31; Eze 13:10-16; Mic 3:5; Mat 24:4, Mat 24:24; Mar 13:5, Mar 13:22; Gal 6:7, Gal 6:8; Col 2:4, Col 2:8, Col 2:18; 2Th 2:3, 2Th 2:10-12; 1Jo 4:1

vain : 2Ki 18:20; Jer 23:14-16

cometh : Num 32:13, Num 32:14; Jos 22:17, Jos 22:18; Psa 78:31; Rom 1:18; Col 3:6

children : Eph 2:2, Eph 2:3

disobedience : or, unbelief, Heb 3:19; 1Pe 2:8 *Gr.

TSK: Eph 5:7

Eph 5:11; Num 16:26; Psa 50:18; Pro 1:10-17, Pro 9:6, Pro 13:20; 1Ti 5:22; Rev 18:4

TSK: Eph 5:8

ye were : Eph 2:11, Eph 2:12, Eph 4:18, Eph 6:12; Psa 74:20; Isa 9:2, Isa 42:16, Isa 60:2; Jer 13:16; Mat 4:16; Luk 1:79; Act 17:30, Act 26:18; Rom 1:21, Rom 2:19; 2Co 6:14; Col 1:13; Tit 3:3; 1Pe 2:9; 1Jo 2:8

but : Isa 42:6, Isa 42:7, Isa 49:6, Isa 49:9, Isa 60:1, Isa 60:3, Isa 60:19, Isa 60:20; Joh 1:4, Joh 1:5, Joh 1:9, Joh 8:12, Joh 12:46; 1Co 1:30; 2Co 3:18, 2Co 4:6; 1Th 5:4-8; 1Jo 2:9-11

walk : Eph 5:2; Isa 2:5; Luk 16:8; Joh 12:36; Gal 5:25; 1Pe 2:9-11; 1Jo 1:7

TSK: Eph 5:9

the fruit : Gal 5:22, Gal 5:23

goodness : Psa 16:2, Psa 16:3; Rom 2:4, Rom 15:14; 1Pe 2:25; 3Jo 1:11

righteousness : Phi 1:11; 1Ti 6:11; Heb 1:8, Heb 11:33; 1Pe 2:24; 1Jo 2:29, 1Jo 3:9, 1Jo 3:10

truth : Eph 4:15, Eph 4:25, Eph 6:14; Joh 1:47

TSK: Eph 5:10

Proving : 1Sa 17:39; Rom 12:1, Rom 12:2; Phi 1:10; 1Th 5:21

acceptable : Psa 19:14; Pro 21:3; Isa 58:5; Jer 6:20; Rom 14:18; Phi 4:18; 1Ti 2:3; 1Ti 5:4; Heb 12:28; 1Pe 2:5, 1Pe 2:20

TSK: Eph 5:11

no : Eph 5:7; Gen 49:5-7; Psa 1:1, Psa 1:2, Psa 26:4, Psa 26:5, Psa 94:20,Psa 94:21; Pro 4:14, Pro 4:15, Pro 9:6; Jer 15:17; Rom 16:17; 1Co 5:9-11, 1Co 10:20,1Co 10:21; 2Co 6:14-18; 2Th 3:6, 2Th 3:14; 1Ti 6:5; 2Ti 3:5; 2Jo 1:10,2Jo 1:11; Rev 18:4

unfruitful : Pro 1:31; Isa 3:10,Isa 3:11; Rom 6:21; Gal 6:8

works : Eph 4:22; Job 24:13-17; Joh 3:19-21; Rom 1:22-32, Rom 13:12; 1Th 5:7

but : Gen 20:16; Lev 19:17; Psa 141:5; Pro 9:7, Pro 9:8, Pro 13:18, Pro 15:12, Pro 19:25, Pro 25:12; Pro 29:1; Isa 29:21; Mat 18:15; Luk 3:19; 1Ti 5:20; 2Ti 4:2; Tit 2:15

TSK: Eph 5:12

it : Eph 5:3; Rom 1:24-27; 1Pe 4:3

in : 2Sa 12:12; Pro 9:17; Ecc 12:14; Jer 23:24; Luk 12:1, Luk 12:2; Rom 2:16; Rev 20:12

TSK: Eph 5:13

reproved : or, discovered, Lam 2:14; Hos 2:10, Hos 7:1

for : Mic 7:9; Joh 3:20,Joh 3:21; 1Co 4:5; Heb 1:13

TSK: Eph 5:14

he : or, it

Awake : Isa 51:17, Isa 52:1, Isa 60:1; Rom 13:11, Rom 13:12; 1Co 15:34; 1Th 5:6; 2Ti 2:26 *marg.

arise : Eph 2:5; Isa 26:19; Eze 37:4-10; Joh 5:25-29, Joh 11:43, Joh 11:44; Rom 6:4, Rom 6:5, Rom 6:13; Col 3:1

Christ : Joh 8:12, Joh 9:5; Act 13:47; 2Co 4:6; 2Ti 1:10

TSK: Eph 5:15

See : Eph 5:33; Mat 8:4, Mat 27:4, Mat 27:24; 1Th 5:15; Heb 12:25; 1Pe 1:22; Rev 19:10

walk : Exo 23:13; Mat 10:16; 1Co 14:20; Phi 1:27; Col 1:9, Col 4:5

not : 2Sa 24:10; Job 2:10; Psa 73:22; Pro 14:8; Mat 25:2; Luk 24:25; Gal 3:1, Gal 3:3; 1Ti 6:9; Jam 3:13

TSK: Eph 5:16

Redeeming : Ecc 9:10; Rom 13:11; Gal 6:10; Col 4:5

the days : Eph 6:13, Eph 6:15; Psa 37:19; Ecc 11:2, Ecc 12:1; Amo 5:13; Joh 12:35; Act 11:28, Act 11:29; 1Co 7:26, 1Co 7:29-31

TSK: Eph 5:17

be : Eph 5:15; Col 4:5

understanding : Deu 4:6; 1Ki 3:9-12; Job 28:28; Psa 111:10, Psa 119:27; Pro 2:5, Pro 14:8, Pro 23:23; Jer 4:22; Joh 7:17; Rom 12:2; Col 1:9; 1Th 4:1-3, 1Th 5:18; 1Pe 4:2

TSK: Eph 5:18

be not : Gen 9:21, Gen 19:32-35; Deu 21:20; Psa 69:12; Pro 20:1, Pro 23:20,Pro 23:21, Pro 23:29-35; Isa 5:11-13, Isa 5:22; Mat 24:49; Luk 12:45, Luk 21:34; Rom 13:13; 1Co 5:11, 1Co 6:10; 1Co 11:21; Gal 5:21; 1Th 5:7

excess : Mat 23:25; 1Pe 4:3, 1Pe 4:4

but : Psa 63:3-5; Son 1:4, Son 7:9; Isa 25:6, Isa 55:1; Zec 9:15-17; Luk 11:13; Act 2:13-18, Act 11:24; Gal 5:22-25

TSK: Eph 5:19

to yourselves : Act 16:25; 1Co 14:26; Col 3:16; Jam 5:13

psalms : Psalms, ψαλμοι [Strong’ s G5568], from ψαλλω [Strong’ s G5567], to touch or play on a musical instrument, properly denotes such sacred songs or poems as are sung to stringed instruments, and may here refer to those of David; hymns, υμνοι [Strong’ s G5215], from υδω , to sing, celebrate, praise, signifies songs in honour of God; and songs ωδαι [Strong’ s G5603], from αειδω , to sing, denotes any regular poetic composition adapted to singing, and is here restricted to those which are spiritual. Psa 95:2, Psa 105:2; Mat 26:30

making : Psa 47:7, Psa 47:8, Psa 62:8, Psa 86:12, Psa 105:3, Psa 147:7; Isa 65:14; Mat 15:8; Joh 4:23, Joh 4:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eph 5:1

Be ye therefore followers of God - Greek, "Be imitators - μιμηταὶ mimētai - of God."The idea is not that they were to be the friends of God, or numbered among his followers, but that they were to imitate him in the particular thing under consideration. The word "therefore"- οὖν oun - connects this with the previous chapter, where he had been exhorting them to kindness, and to a spirit of forgiveness, and he here entreats them to imitate God, who was always kind and ready to forgive; compare Mat 5:44-47; As he forgives us Eph 4:32, we should be ready to forgive others; as he has borne with our faults, we should bear with theirs; as he is ever ready to hear our cry when we ask for mercy, we should be ready to hear others when they desire to be forgiven; and as he is never weary with doing us good, we should never be weary in benefiting them.

As dear children - The meaning is, "as those children which are beloved follow the example of a father, so we, who are beloved of God, should follow his example."What a simple rule this is! And how much contention and strife would be avoided if it were followed! If every Christian who is angry, unforgiving, and unkind, would just ask himself the question, "How does God treat me?"it would save all the trouble and heart-burning which ever exists in the church.

Barnes: Eph 5:2

And walk in love - That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation; see notes on Joh 13:34.

As Christ also hath loved us - We are to evince the same love for one another which he has done for us. He showed his love by giving himself to die for us, and we should evince similar love to one another; 1Jo 3:16.

And hath given himself for us - "As Christ also hath loved us."We are to evince the same love for one another which he has done for us He showed his love by giving himself to die for us, and we should evince similar love to one another; 1Jo 3:16. "And hath given himself for us."This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them; 1Jo 3:16.

An offering - The word used here - προσφορά prosphora - means properly that which is "offered to God"in any way; or whatever it may be. It is, however, in the Scriptures commonly used to denote an offering without blood - a thank-offering - and thus is distinguished from a sacrifice or a bloody oblation. The word occurs only in Act 21:26; Act 24:17; Rom 15:16; Eph 5:2; Heb 10:5, Heb 10:8,Heb 10:10, Heb 10:14, Heb 10:18. It means here that he regarded himself as an offering to God.

And a sacrifice - θυσίαν thusian . Christ is here expressly called a "Sacrifice"- the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the "killing"of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of "life,"which was supposed to reside in the "blood"(see the notes on Rom 3:25), and hence it was necessary that "blood"should be shed. Christ was such a sacrifice; and his love was shown in his being willing that his blood should be shed to save people.

For a sweet-smelling savour - see the notes on 2Co 2:15, where the word "savor"is explained. The meaning here is, that the offering which Christ made of himself to God, was like the grateful and pleasant smell of "incense,"that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in the salvation of people. The meaning of this in the connection here is that the offering which Christ made was one of "love."So, says Paul, do you love one another. Christ sacrificed himself by "love,"and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice everything which opposes it. and it will be acceptable to God. He will approve nil which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son.

Barnes: Eph 5:3

But fornication - A "common"vice among the pagan then as it is now, and one into which they were in special danger of falling; see Rom 1:29 note; 1Co 6:18 note.

And all uncleanness - Impurity of life; see the notes on Rom 1:24; compare Rom 6:19; Gal 5:19; Eph 4:19; Col 3:5.

Or covetousness - The "connection"in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be "named"among them. What was Paul’ s estimate then of covetousness? He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name see Eph 5:5. The covetous man, according to Paul, is to be ranked with the sensual, and with idolaters Eph 5:5, and with those who are entirely excluded from the kingdom of God Is this the estimate in which the vice is held now? Is it the view which professing Christians take of it? Do we not feel that there is a "great"difference between a covetous man and a man of impure and licentious life? Why is this? Because:

(1)\caps1     i\caps0 t is so common;

(2)\caps1     b\caps0 ecause it is found among those who make pretensions to refinement and even religion;

(3)\caps1     b\caps0 ecause it is not so easy to define what is covetousness, as it is to define impurity of life; and,

(4)\caps1     b\caps0 ecause the public conscience is seared, and the mind blinded to the low and grovelling character of the sin.

Yet, is not the view of Paul the right view? Who is a covetous man? A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this? The time "may"come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when to covet will be considered as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world’ s conversion will probably be not a distant event.

Let it not be once named among you - That is, let it not exist; let there be no occasion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that it is wrong to "mention"these vices for the purpose of rebuking them, or cautioning those in danger of committing them - for Paul himself in this manner mentions them here, and frequently elsewhere - but that they should not "exist"among them.

As becometh saints - As befits the character of Christians, who are regarded as holy. Literally, "as becometh holy ones"- ἁγίοις hagiois .

Barnes: Eph 5:4

Neither filthiness - That is, obscene, or indecent conversation. Literally, that which is shameful, or deformed - αἰσχρότης aischrotēs . The word does not elsewhere occur in the New Testament.

Nor foolish talking - This word - μωρολογία mōrologia - does not occur elsewhere in the New Testament. It means that kind of talk which is insipid, senseless, stupid, foolish; which is not suited to instruct, edify, profit - the idle "chitchat"which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere - remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment;"Mat 12:36.

Nor jesting - εὐτραπελία eutrapelia . This word occurs also nowhere else in the New Testament. It properly means, that which is "well-turned" εὐ eu - well, and τρεπω trepō - to turn); and then that which is sportive, refined, courteous; and then "urbanity, humor, wit; and then jesting, levity"- which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners (compare 1Pe 3:8), and the reference, therefore, must be to that which is light and trifling in conversation; to that which is known among us as jesting. It may be observed:

\caps1 (1) t\caps0 hat "courteousness"is not forbidden in the Scriptures, but is positively required; 1Pe 3:8.

(2) "Cheerfulness"is not forbidden - for if anything can make cheerful, it is the hope of heaven.

(3) "Pleasantry"cannot be forbidden. I mean that quiet and gentle humor that arises from good-nature, and that makes one good-natured in spite of himself.

Such are many of the poems of Cowper, and many of the essays of Addison in the "Spectator"- a benevolent humor which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity as with the gospel. Where were they seen in the conversation of the Redeemer? Where in the writings of Paul?

Which are not convenient - That is, which are not fit or proper; which do not become the character of Christians; notes, Rom 1:28. Christians should be grave and serious - though cheerful and pleasant. They should feel that they have great interests at stake, and that the world has too. They are redeemed - not to make sport; purchased with precious blood - for other purposes than to make people laugh. They are soon to be in heaven - and a man who has any impressive sense of that will habitually feel that he has much else to do than to make people laugh. The true course of life is midway between moroseness and levity; sourness and lightness; harshness and jesting. Be benevolent, kind, cheerful, bland, courteous, but serious. Be solemn, thoughtful, deeply impressed with the presence of God and with eternal things, but pleasant, affable, and benignant. Think not a smile sinful; but think not levity and jesting harmless.

But rather giving of thanks - Thanks to God, or praises are more becoming Christians than jesting. The idea here seems to be, that such employment would be far more appropriate to the character of Christians, than idle, trifling, and indelicate conversation. Instead, therefore, of meeting together for low wit and jesting; for singing songs, and for the common discourse which often attends such "gatherings"of friends, Paul would have them come together for the purpose of praising God, and engaging in his service. Human beings are social in their nature; and it they do not assemble for good purposes, they will for bad ones. It is much more appropriate to the character of Christians to come together to sing praises to God, than to sing songs; to pray than to jest; to converse of the things of redemption than to tell anecdotes, and to devote the time to a contemplation of the world to come, than to trifles and nonsense.

Barnes: Eph 5:5

For this ye know - Be assured of this. The object here is to deter from indulgence in those vices by the solemn assurance that no one who committed them could possibly be saved.

Nor unclean person - No one of corrupt and licentious life can be saved; see Rev 22:15.

Nor covetous man, who is an idolater - That is, he bestows on money the affections due to God; see Col 3:5. To worship money is as real idolatry as to worship a block of stone. If this be so, what an idolatrous world is this! How many idolatrous are there in professedly Christian lands! How many, it is to be feared, in the church itself! And since every covetous man is certainly to be excluded from the kingdom of God, how anxious should we be to examine our hearts, and to know whether this sin may not lie at our door!

Hath any inheritance, ... - Such an one shall never enter heaven. This settles the inquiry about the final destiny of a large portion of the world; and this solemn sentence our conscience and all our views of heaven approve. Let us learn hence:

\caps1 (1) t\caps0 hat heaven will be "pure."

\caps1 (2) t\caps0 hat it will be a "desirable"place for who would wish to live always with the licentious and the impure?

\caps1 (3) i\caps0 t is right to reprove these vices and to preach against them. Shall we not be allowed to preach against those sins which will certainly exclude people from heaven?

\caps1 (4) a\caps0 large part of the world is exposed to the wrath of God. What numbers are covetous! What multitudes are licentious! In how many places is licentiousness openly and unblushingly practiced! In how many more places in secret! And in how many more is the "heart"polluted, while the external conduct is moral; the soul "corrupt,"while the individual moves in respectable society!

\caps1 (5) w\caps0 hat a world of shame will hell be! How dishonorable and disgraceful to be damned forever, and to linger on in eternal fires, because the man was too polluted to be admitted into pure society! Here, perhaps, he moved in fashionable life, and was rich and honored, and flattered; there he will be sent down to hell because his whole soul was corrupt, and because God would not suffer heaven to be contaminated by his presence!

\caps1 (6) w\caps0 hat doom awaits the "covetous"man! He, like the sensualist, is to be excluded from the kingdom of God. And what is to be his doom? Will he have a place apart from the common damned - a golden palace and a bed of down in hell? No. It will be no small part of his aggravation that he will be doomed to spend an eternity with those in comparison with whom on earth, perhaps, he thought himself to be pure as an angel of light.

\caps1 (7) w\caps0 ith this multitude of the licentious and the covetous, will sink to hell all who are not renewed and sanctified. What a prospect for the "happy,"the fashionable, the moral, the amiable, and the lovely, who have no religion! For all the impenitent and the unbelieving, there is but one home in eternity. Hell is less terrible from its penal fires and its smoke of torment, than from its being made up of the profane, the sensual, and the vile; and its supremest horrors arise from its being the place where shall be gathered all the corrupt and unholy dwellers in a fallen world; all who are so impure that they cannot be admitted into heaven. Why then will the refined, the moral, and the amiable not be persuaded to seek the society of a pure heaven? to be prepared for the world where holy beings dwell?

Barnes: Eph 5:6

Let no man deceive you - Let no one by artful pleas persuade you that; there will be no danger from practicing these vices, We may suppose that they would be under strong temptations to mingle in the "happy"and festive scenes where these vices were not frowned on, or where they were practiced; or that they might be tempted to commit them by some of the plausible arguments which were then used for their indulgence. Many of their friends may have been in these circles; and they would endeavor to convince them that such were the customs which had been long practiced, and that there could be no harm still in their indulgence. Not a few philosophers endeavored, as is well known, to defend some of these practices, and even practiced them themselves; see the notes on Rom. 1. It required, therefore, all the authority of an apostle to convince them, that however plausible were the arguments in defense of them, they certainly exposed those who practiced them to the wrath of God.

For because of these things cometh the wrath of God - see the notes on Rom 1:18; Rom 2:8-9, note.

Upon the children of disobedience - see the Mat 1:1, note; Rom 2:8, note.

Barnes: Eph 5:7

Be not ye therefore partakers with them - Since these things displease God and expose to his wrath, avoid them.

Barnes: Eph 5:8

For ye were sometimes darkness - see the Eph 2:11-12 notes; 1Co 6:11 note. The meaning here is, that they were themselves formerly sunk in the same ignorance, and practiced the same abominations.

But now are ye light in the Lord - Light is the emblem of happiness, knowledge, holiness. The meaning is, that they had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them.

Walk as children of light - see the notes on Mat 1:1, on the use of the word "son,"or "children."The meaning here is, that they should live as became those who had been enlightened to see the evil of sin, and the beauty of virtue and religion; compare Joh 12:36, where the same phrase occurs.

Barnes: Eph 5:9

For the fruit of the Spirit - That is, since the Holy Spirit through the gospel produces goodness, righteousness, and truth, see that you exhibit these in your lives, and thus show that you are the children of light. On the fruits of the Spirit, see the notes on Gal 5:22-23.

Is in all goodness - Is seen in producing all kinds of goodness. He who is not good is not a Christian.

Barnes: Eph 5:10

Proving what is acceptable unto the Lord - That is,"Walk as children of light Eph 5:8, thus showing what is acceptable to the Lord."Rosenmuller supposes that the participle is used here instead of the imperative. The meaning is, that by so living you will make a fair trial of what is acceptable to the Lord. The result on your happiness in this life and the next, will be such as to show that such a course is pleasing in his sight. Dr. Chandler, however, renders it as meaning that by this course they would show that they discerned and approved of what was acceptable to the Lord. See the notes on Rom 12:2, where a similar form of expression occurs.

Barnes: Eph 5:11

And have no fellowship - See the sentiment here expressed fully explained in the notes on 2Co 6:14-18.

The unfruitful works - The deeds of darkness that produce no "benefit"to the body or the soul. The word "unfruitful"is used here in contrast with the "fruit of the Spirit,"Eph 5:9.

But rather reprove them - By your life, your conversation, and all your influence. This is the business of Christians. Their lives should be a standing rebuke of a sinful world, and they should be ever ready to express their disapprobation of its wickedness in every form.

Barnes: Eph 5:12

For it is a shame even to speak ... - ; compare notes, Rom 1:24-32. It is still a shame to speak of the practices of the pagan. Missionaries tell us that they "cannot"describe the images on the car of Juggernaut, or tell us what is done in the idol temples. All over the world the same thing is true. The cheek of modesty and virtue would be suffused with shame at the very mention of what is done by the worshippers of idols; and the same is true of what is done by multitudes in Christian lands, who are not worshippers of idols. Their deeds cannot be described in the circles of the refined and the delicate; they cannot be told in the presence of mothers and sisters. Is there not emphasis here in the words "even to speak of these things!"If the apostle would not allow them to name those things, or to "speak"of them, is it wise or safe for Christians now to be familiar with the accounts of those practices of pollution, and for ministers to portray them in the pulpit, and for the friends of "moral reform"to describe them before the world? The very "naming"of those abominations often produces improper associations in the mind; the description creates polluting images before the imagination; the exhibition of pictures, even for the purpose of condemning them, defiles the soul. There are some vices which, from the corruptions of the human heart, cannot be safely described, and it is to be feared that, under the plea of faithfulness, many have done evil by exciting improper feelings, where they should have only alluded to the crime, and then spoken in thunder. Paul did not "describe"these vices, he denounced them; he did not dwell upon them long enough for the imagination to find employment, and to corrupt the soul. He mentioned the vice - and then he mentioned the wrath of God; he alluded to the sin, and then he spoke of the exclusion from heaven; compare notes on 1Co 6:18.

Which are done of them in secret - Many have supposed that there is an allusion here to the "mysteries"which were celebrated in Greece, usually at night, and far from the public eye. Many of these were indeed impure and abominable, but there is no necessity for supposing that there is such an allusion here. The reference may be to the vices which were secretly practiced then as now; the abominations which flee from the eye of day, and which are performed far from the public gaze.

Barnes: Eph 5:13

But all things that are reproved - Margin, discovered. The word used here properly means proved, demonstrated, reproved, or convicted (see the notes on Joh 16:8); but it seems here to be used in the sense of disclosed, or discovered. The sense is, that "its true nature is demonstrated;"that is, it is made known.

Are made manifest by the light - The sense is, "light is the means of seeing what things are. We discern their form, nature, appearance, by it. So it is with the gospel - the light of the world. It enables us to see the true nature of actions. They are done in darkness, and are like objects in the dark. Their form and nature cannot then be known; but, when the light shines, we see what they are;"compare notes on Joh 3:20-21.

For whatsoever doth make manifest is light - "Anything which will show the real form and nature of an object, deserves to be called light."Of the truth of this, no one can doubt. The meaning in this connection is, that that system which discloses the true nature of what is done by the pagan, deserves to be considered as "light;"and that the gospel which does this, should be regarded as a system of light and truth. It discloses their odiousness and vileness, and it stands thus in strong contrast with all the false and abominable systems which have upheld or produced those vices.

Barnes: Eph 5:14

Wherefore he saith - Margin, or "it." Διὸ λέγει Dio legei . The meaning may be, either that the Lord says, or the Scripture. Much difficulty has been experienced in endeavoring to ascertain "where"this is said. It is agreed on all hands that it is not found, in so many words, in the Old Testament. Some have supposed that the allusion is to Isa 26:19, "Thy dead men shall live - awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs,"etc. But the objections to this are obvious and conclusive.

\caps1 (1) t\caps0 his is not a quotation of that place, nor has it a "resemblance"to it, except in the word "awake."

\caps1 (2) t\caps0 he passage in Isaiah refers to a different matter, and has a different sense altogether; see the notes on the passage.

To make it refer to those to whom the gospel comes, is most forced and unnatural. Others have supposed that the reference is to Isa 60:1-3, "Arise, shine; for thy light is come,"etc. But the objection to this is not less decisive.

\caps1 (1) i\caps0 t is "not"a quotation of that passage, and the resemblance is very remote, if it can be seen at all.

(2) "that"is addressed to the church, calling on her to let her light shine; "this,"to awake and arise from the dead, with the assurance that Christ would give them light. The exhortation here is to Christians, to "avoid the vices of the pagan around them;"the exhortation in Isaiah is to the church, to "rejoice and exult"in view of the fact that the day of triumph had come, and that the pagan were to be converted, and to come in multitudes and devote themselves to God. In the "design"of the two passages there is no resemblance. Some have supposed that the words are taken from some book among the Hebrews which is now lost. Epiphanius supposed that it was a quotation from a prophecy of Elijah; Syncellus and Euthalius, from some writing of Jeremiah; Hippolytus, from the writing of some now unknown prophet. Jerome supposed it was taken from some apocryphal writings. Grotius supposes that it refers to the word "light"in Eph 5:13, and that the sense is,"That light says; that is, that a man who is pervaded by that light, let him so say to another."Heumann, and after him Storr, Michaelis, and Jennings (Jewish Ant. 2:252), suppose that the reference is to a song or hymn that was sung by the early Christians, beginning in this manner, arid that the meaning is, "Wherefore, as it is said in the hymns which we sing,

‘ Awake, thou that sleepest;

Arise from the dead;

Christ shall give thee light.’

Others have supposed that there is an allusion to a sentiment which prevailed among the Jews, respecting the significancy of blowing the trumpet on the first day of the month, or the feast of the new moon. Maimonides conjectures that that call of the trumpet, especially in the month Tisri, in which the great day of atonement occurred, was designed to signify a special call to repentance; meaning, "You who sleep, arouse from your slumbers; search and try yourselves; think on your Creator, repent, and attend to the salvation of the soul.""Burder,"in Ros. Alt. u. neu. Morgenland, in loc. But all this is evidently conjecture. I see no evidence that Paul meant to make a quotation at all. Why may we not suppose that he speaks as an inspired man, and that he means to say, simply, that God now gives this command, or that God now speaks in this way? The sense then would be, "Be separate from sinners. Come out from among the pagan. Do not mingle with their abominations; do not name them. You are the children of light; and God says to you, awake from false security, rouse from the death of sin, and Christ shall enlighten you."Whatever be the origin of the sentiment in this verse, it is worthy of inspiration, and accords with all that is elsewhere said in the Scriptures.

(The grand objection to this view of our author is, that the apostle evidently introduces a citation. In the writings of Paul, the form διὸ λέγει dio legei is never used in any other sense. Whence then is the quotation taken? There is nothing absurd in supposing, with Scott and Guyse, that the apostle gives the general sense of the Old Testament prophecies con cerning the calling of the Gentiles. But Isa 60:1-3, bears a sufficiently close resemblance to the passage in Ephesians, to vindicate the very commonly received opinion, that the apostle quotes that prophecy, in which the subject is the increase of the Church by the accession of the pagan nations. The church is called to arise and shine, and the apostle reminds the converted Ephesians of their lofty vocation. It forms no very serious objection, that between the place in Isaiah and that in Ephesians, there are certain verbal discrepancies. No one will make much of this, who remembers, nat in a multitude of cases similar variations occur, the apostles contenting themselves with giving the sense of the places to which they refer. "Accordingly,"says Dr. Dodridge, "the sense of tire passage before us is so fairly deducible from the words of Isaiah, that I do not see any necessity of having recourse to this supposition,"namely, that the quotation was from an apocryphal book ascribed to Jeremiah.)

Awake thou that sleepest - Arouse from a state of slumber and false security. "Sleep and death"are striking representations of the state in which people are by nature. In "sleep"we are, though living, insensible to any danger that may be near; we are unconscious of what may he going on around us; we hear not the voice of our friends; we see not the beauty of the grove or the landscape; we are forgetful of our real character and condition. So With the sinner. It is as if his faculties were locked in a deep slumber. He hears not when God calls; he has no sense of danger; he is insensible to the beauties and glories of the heavenly world; he is forgetful of his true character and condition. To see all this, he must be first awakened; and hence this solemn command is addressed to man. He must rouse from this condition, or he cannot be saved. But can he awaken himself? Is it not the work of God to awaken a sinner? Can he rouse himself to a sense of his condition and danger? How do we do in other things? The man that is sleeping on the verge of a dangerous precipice we would approach, and say, "Awake, you are in danger."The child that is sleeping quietly in its bed, while the flames are bursting into the room, we would rouse, and say, "Awake, or you will perish."Why not use the same language to the sinner slumbering on the verge of ruin, in a deep sleep, while the flames of wrath are kindling around him? We have no difficulty in calling on sleepers elsewhere to awake when in danger; how can we have any difficulty when speaking to the sinner?

And arise from the dead - The state of the sinner, is often compared to death; see the notes on Eph 2:1. People are by nature dead in sins; yet they must rouse from this condition, or they will perish. How singular, it may be said, to call upon the dead to rise! How could they raise themselves up? Yet God speak thus to people, and commands them to rise from the death of sin. Therefore, learn:

(1) That people are not dead in sin in any such sense that they are not moral agents, or responsible.

\caps1 (2) t\caps0 hat they are not dead in any such sense that they have no power of any kind.

\caps1 (3) t\caps0 hat it is right to call on sinners to arouse from their condition, and live.

\caps1 (4) t\caps0 hat they must put forth their efforts as if they were to "begin"the work themselves, without waiting for God to do it for them. "They"are to awake; "they"are to arise. It is not God who is to awake; it is not Christ who is to arise. It is the sinner who is to awake from his slumber, and arise from the state of death nor is he to wait for God to do the work for him.

And Christ shall give thee light - Christ is the light of the world; see the Joh 1:4, note, 9, note; Joh 8:12, note notes; Heb 1:3, note. The idea here is, that it they will use all the powers with which God has endowed them, and arouse from their spiritual slumber, and make an appropriate effort for salvation, then they may expect that Christ will shine upon them, and bless them in their efforts. This is just the promise that we need, and it is all that we need. All that man can ask is, that if he will make efforts to be saved, God will bless those efforts, so that they shall not be in vain. Faculties of mind have been given us to be employed in securing our salvation; and if we will employ them as they were intended to be employed, we may look for the divine aid; if not, we cannot expect it. "God helps those who help themselves;"and they who will make no effort for their salvation must perish as they wire will make no effort to provide food must starve. This command was indeed addressed at first to Christians; but it involves a principle which is applicable to all. Indeed, the "language"here is rather descriptive of the condition of impenitent sinners, than of Christians. In a far more important sense they are "asleep,"and are "dead;"and with the more earnestness, therefore, should they be entreated to awake, and to rise from the dead, that Christ may give them light.

Barnes: Eph 5:15

See then that ye walk circumspectly - carefully, anxiously, solicitous lest you fall into sin. The word rendered "circumspectly"- ἀκριβῶς akribōs - means "diligently,"and the idea here is, that they were to take special pains to guard against the temptations around them, and to live as they ought to.

Not as fools, but as wise - Not as the people of this world live, indulging in foolish pleasures and desires, but as those who have been taught to understand heavenly wisdom, and who have been made truly wise.

Barnes: Eph 5:16

Redeeming the time - The word rendered here as "redeeming,"means "to purchase; to buy up"from the possession or power of anyone; and then to redeem, to set free - as from service or bondage; notes, Gal 3:13. Here it means, to rescue or recover our time from waste; to improve it for great and important purposes.

Because the days are evil - Because the times in which you live are evil. There are many allurements and temptations that would lead you away from the proper improvement of time, and that would draw you into sin. Such were those that would tempt them to go to places of sinful indulgence and revelry where their time would be wasted, and worse than wasted. As these temptations abounded, they ought therefore to be more especially on their guard against a sinful and unprofitable waste of time. This exhortation may be addressed to all, and is applicable to all periods. The sentiment is, that we ought to be solicitous to improve our time to some useful purpose, because "there are, in an evil world, so many temptations to waste it."Time is given us for most valuable purposes. There are things enough to be done to occupy it all, and no one need have it hang heavy on his hands. He that has a soul to be saved from eternal death, need not have one idle moment. He that has a heaven to win, has enough to do to occupy all his time. Man has just enough given him to accomplish all the purposes which God designs, and God has not given him more than enough. They redeem their time who employ it:

(1)\caps1     i\caps0 n gaining useful knowledge;

(2)\caps1     i\caps0 n doing good to others;

(3)\caps1     i\caps0 n employing it for the purpose of an honest livelihood for themselves and families;

(4)\caps1     i\caps0 n prayer and self-examination to make the heart better;

(5)\caps1     i\caps0 n seeking salvation, and in endeavoring to do the will of God.

They are to redeem time from all that would waste and destroy it - like recovering marshes and fens to make them rich meadows and vineyards. There is time enough wasted by each sinner to secure the salvation of the soul; time enough wasted to do all that is needful to be done to spread religion around the world, and to save the race. We should still endeavor to redeem our time for the same reasons which are suggested by the apostle - because the days are evil. There are evil influences abroad; allurements and vices that would waste time, and from which we should endeavor to rescue it. There are evil influences tending to waste time:

(1)\caps1     i\caps0 n the allurements to pleasure and amusement in every place, and especially in cities;

(2)\caps1     i\caps0 n the temptations to novel-reading, consuming the precious hours of probation to no valuable purpose;

(3)\caps1     i\caps0 n the temptations of ambition, most of the time spent for which is wholly thrown away, for few gain the prize, and when gained, it is all a bauble, not worth the effort;

(4)\caps1     i\caps0 n dissipation - for who can estimate the amount of valuable time that is worse than thrown away in the places of revelry and dissipation;

(5)\caps1     i\caps0 n wild and visionary plans - temptations to which abound in all lands, and pre-eminently in our own;

(6)\caps1     a\caps0 nd in luxurious indulgence - in dressing, and eating, and drinking.

Barnes: Eph 5:17

Be ye not unwise - Be not fools in the employment of your time, and in your manner of life. Show true wisdom by endeavoring to understand what the will of the Lord is, and then doing it.

Barnes: Eph 5:18

And be not drunk with wine - A danger to which they were exposed and a vice to which those around them were much addicted. Compare notes on Luk 21:34. It is not improbable that in this verse there is an allusion to the orgies of Bacchus, or to the festivals celebrated in honor of that pagan god. He was "the god of wine,"and during those festivals, men and women regarded it as an acceptable act of worship to become intoxicated, and with wild songs and cries to run through streets, and fields, and vineyards. To these things the apostle opposes psalms, and hymns, and spiritual songs, as much more appropriate modes of devotion, and would have the Christian worship stand out in strong contrast with the wild and dissolute habits of the pagan. Plato says, that while those abominable ceremonies in the worship of Bacchus continued, it was difficult to find in all Attica a single sober man. Rosenmuller, Alt. u. neu. Morgenland, in loc. On the subject of wine, and the wines used by the ancients, see the notes on Joh 2:10-11. We may learn from this verse:

\caps1 (1) t\caps0 hat it was not uncommon in those times to become intoxicated on wine; and,

\caps1 (2) t\caps0 hat it was positively forbidden. All intoxication is prohibited in the Scriptures - no matter by what means it is produced. There is, in fact, but one thing that produces intoxication. It is "alcohol"- the poisonous substance produced by fermentation. This substance is neither created nor changed, increased nor diminished, by distillation. It exists in the cider, the beer, and the wine, after they are fermented, and the whole process of distillation consists in driving it off by heat, and collecting it in a concentrated form, and so that it may be preserved. But distilling does not "make"it, nor change it. Alcohol is precisely the same thing in the wine that it is in the brandy after it is distilled; in the cider or the beer that it is in the whisky or the rum; and why is it right to become intoxicated on it in one form rather than in another? Since therefore there is danger of intoxication in the use of wine, as well as in the use of ardent spirits, why should we not abstain from one as well as the other? How can a man prove that it is right for him to drink alcohol in the form of wine, and that it is wrong for me to drink it in the form of brandy or rum?

Wherein is excess - There has been much difference of opinion about the word rendered here as excess - ἀσωτία asōtia . It occurs only in two other places in the New Testament, where it is rendered "riot;"Tit 1:6; 1Pe 4:4. The "adjective"occurs once Luk 15:13, where it is rendered riotous. The word (derived, according to Passow, from α a , the alpha privative (not), and σώζω sōzō - to save, deliver) means that which is unsafe, not to be recovered; lost beyond recovery; then that which is abandoned to sensuality and lust; dissoluteness, debauchery, revelry. The meaning here is, that all this follows the use of wine. Is it proper then for Christians to be in the habit of drinking it? "Wine is so frequently the cause of this, by the ungrateful abuse of the bounty of providence in giving it, that the enormity is represented by a very strong and beautiful "figure"as contained in the very liquor."Doddridge.

But be filled with the Spirit - The Holy Spirit. How much more appropriate to Christians than to be filled with the spirit of intoxication and revelry! Let Christians, when about to indulge in a glass of wine, think of this admonition. Let them remember that their bodies should be the temple of the Holy Spirit, rather than a receptacle for intoxicating drinks. Was any man ever made a better Christian by the use of wine? Was any minister ever better suited to counsel an anxious sinner, or to pray, or to preach the gospel, by the use of intoxicating drinks? Let the history of wine-drinking and intemperate clergymen answer.

Barnes: Eph 5:19

Speaking to yourselves - Speaking among yourselves, that is, endeavoring to edify one another, and to promote purity of heart, by songs of praise. This has the force of a command, and it is a matter of obligation on Christians. From the beginning, praise was an important part of public worship, and is designed to be to the end of the world; see the notes on 1Co 14:15. Nothing is more clear than that it was practiced by the Saviour himself and the apostles (see Mat 26:30), and by the primitive church, as well as by the great body of Christians in all ages.

In psalms - The Psalms of David were sung by the Jews at the temple, and by the early Christians (notes Mat 26:30), and the singing of those psalms has constituted a delightful part of public worship in all ages. They speak the language of devotion at all times, and a large part of them are as well suited to the services of the sanctuary now as they were when first composed.

And hymns - It is not easy to determine precisely what is the difference in the meaning of the words used here, or to designate the kind of compositions which were used in the early churches. A "hymn"is properly a song or ode in honor of God. Among the pagan it was a song in honor of some deity. With us now it denotes a short poem, composed for religious service, and sung in praise to God. Such brief poems were common among the pagan, and it was natural that Christians should early introduce and adopt them. Whether any of them were composed by the apostles it is impossible now to determine, though the presumption is very strong that if they had been they would have been preserved with as much care as their epistles, or as the Psalms. One thing is proved clearly by this passage, that there were other compositions used in the praise of God than the Psalms of David; and if it was right then to make use of such compositions, it is now. They were not merely "Psalms"that were sung, but there were hymns and odes.

Spiritual songs - Spiritual "odes"- ᾠδᾶις ōdais . Odes or songs relating to spiritual things in contradistinction from these which were sung in places of festivity and revelry. An "ode"is properly a short poem or song adapted to be set to music, or to be sung; a lyric poem. In what way these were sung, it is now vain to conjecture. Whether with or without instrumental accompaniments; whether by a choir or by the assembly; whether by an individual only, or whether they were by responses, it is not possible to decide from anything in the New Testament. It is probable that it would be done in the most simple manner possible. Yet as music constituted so important a part of the worship of the temple, it is evident that the early Christians would be by no means indifferent to the nature of the music which they had in their churches. And as it was so important a part of the worship of the pagan gods, and contributed so much to maintain the influence of paganism, it is not unlikely that the early Christians would feel the importance of making their music attractive, and of making it tributary to the support of religion. If there is attractive music at the banquet, and in the theater, contributing to the maintenance of amusements where God is forgotten, assuredly the music of the sanctuary should not be such as to disgust those of pure and refined taste.

Singing - ᾄδοντες adontes . The prevailing character of music in the worship of God should be vocal. If instruments are employed, they should be so subordinate that the service may be characterized as singing.

And making melody - "Melody"is an agreeable succession of sounds; a succession so regulated and modulated as to please the ear. It differs from "harmony,"inasmuch as melody is an agreeable succession of sounds by a single voice; harmony consists in the accordance of different sounds. It is not certain, however, that the apostle here had reference to what is properly called "melody."The word which he uses - ψάλλω psallō - means to touch, twitch, pluck - as the hair, the beard; and then to twitch a string - to "twang"it - as the string of a bow, and then the string of an instrument of music. It is most frequently used in the sense of touching or playing a lyre, or a harp; and then it denotes to make music in general, to sing - perhaps usually with the idea of being accompanied with a lyre or harp. It is used, in the New Testament, only in Rom 5:19; 1Co 14:15, where it is translated "sing;"in Jam 5:13, where it is rendered "sing psalms,"and in the place before us. The idea here is, that of singing in the heart, or praising God from the heart. The psalms, and hymns, and songs were to be sung so that the heart should be engaged, and not so as to be mere music, or a mere external performance. On the phrase "in the heart,"see the notes on 1Co 14:15.

To the Lord - In praise of the Lord, or addressed to him. Singing, as here meant, is a direct and solemn act of worship, and should be considered such as really as prayer. In singing we should regard ourselves as speaking directly to God, and the words, therefore, should be spoken with a solemnity and awe becoming such a direct address to the great Yahweh. So Pliny says of the early Christians, "Carmenquc Christo quasi Deo dicere secure invicem"- "and they sang among themselves hymns to Christ as God."If this be the true nature and design of public psalmody, then it follows:

\caps1 (1) t\caps0 hat all should regard it as an act of solemn worship in which they should engage - in "heart"at least, if they cannot themselves sing.

\caps1 (2) p\caps0 ublic psalmody should not be entrusted wholly to the light and frivolous; to the trifling and careless part of a congregation.

\caps1 (3) t\caps0 hey who conduct this part of public worship ought to be pious. The leader "ought"to be a Christian; and they who join in it "ought"also to give their hearts to the Redeemer. Perhaps it would not be proper to say absolutely that no one who is not a professor of religion should take part in the exercises of a choir in a church; but thoro can be no error in saying that such persons "ought"to give themselves to Christ, and to sing from the heart. Their voices would be none the less sweet; their music no less pure and beautiful; nor could their own pleasure in the service be lessened. A choir of sweet singers in a church - united in the same praises here - "ought"to be prepared to join in the same praises around the throne of God.

Poole: Eph 5:1

Eph 5:1,2 Paul exhorteth to the imitation of God, and of the

love of Christ,

Eph 5:3,4 to avoid fornication and all uncleanness,

Eph 5:5,6 which exclude from, the kingdom of God, and draw

down God’ s wrath on unbelievers,

Eph 5:7-14 with whose works of darkness Christians, that have

better light to inform and influence them, should

have no fellowship,

Eph 5:15-17 to walk with prudence and circumspection,

Eph 5:18-20 not to drink wine to excess, but to be filled with

the Spirit, singing psalms, and giving thanks to God,

Eph 5:21 and being in due subordination to one another.

Eph 5:22-24 The duty of wives toward their husbands,

Eph 5:25-33 and of husbands toward their wives, enforced by the

example of Christ and his church.

Be ye therefore followers of God particularly in being kind, and forgiving injuries, Mat 5:45,48 ; so that this relates to the last verse of the former chapter.

As dear children viz. of God. Children should imitate their fathers, especially when beloved of them.

Poole: Eph 5:2

And walk in love let your whole conversation be in love.

As Christ also hath loved us, and hath given himself for us viz. to die for us, Gal 2:20 , as the greatest argument of his love, Joh 15:13 Rom 5:8 .

An offering and a sacrifice to God: either offering signifies a meat-offering, which was joined as an appendix with the bloody sacrifice; or rather more generally, all the oblations that were under the law; and the word

sacrifice either restrains it to those especially in which blood was shed for expiation of sin, or explains the meaning of it: q.d. Christ gave himself an offering, even a sacrifice in the proper sense, i.e. a bloody one.

For a sweet-smelling savour i.e. acceptable to God; alluding to the legal sacrifices, see Gen 8:21 Lev 1:9and intimating those other to have been accepted of God, only, with respect to that of Christ; and that as Christ dying to reconcile sinners to God was acceptable to him, so our spiritual sacrifices are then only like to be accepted of him, when we are reconciled to our brother, Mat 5:23,24 .

Poole: Eph 5:3

But fornication folly committed between unmarried persons, especially men’ s abuse of themselves with common strumpets, a sin not owned as such among the heathen.

And all uncleanness all other unlawful lusts whereby men defile themselves.

Or covetousness either an insatiable desire of gratifying their lusts, as Eph 4:19 ; or rather an immoderate desire of gain, which was usual in cities of great trade, as Ephesus was: see Eph 5:5 .

Let it not be once named among you not heard of, or not mentioned without detestation: see Psa 16:4 1Co 5:1 .

As becometh saints who should be pure and holy, not in their bodies and minds only, but in their words too.

Poole: Eph 5:4

Neither filthiness obscenity in discourse, filthy communication, Col 3:8 .

Nor foolish talking affectation of foolish, vain speech, (whether jocose or serious), unprofitable, to the hearers.

Nor jesting either the same as the former, as may seem by the disjunctive particle nor, which may be by way of explication; or (which is of kin to it) scurrility in discourse, which is many times, by them that are addicted to it, called by the name of urbanity, or jesting: for all that jesting is not here condemned appears by 1Ki 18:27 Isa 14:11 .

Which are not convenient viz. for saints.

But rather giving of thanks i.e. to God for mercies received, which will better cheer up and recreate the mind than foolish talking and jesting can.

Poole: Eph 5:5

Nor covetous man, who is an idolater because he serves Mammon instead of God, loves his riches more than God, and placeth his hope in them.

Hath any inheritance without repentance; for he speaks of those that persevere in such sins, whom he calls children of disobedience, Eph 5:6 .

In the kingdom of Christ and of God not two distinct kingdoms, but one and the same, which belongs to God by nature, to Christ as Mediator. By this phrase he intimates, that there is no coming into the kingdom of God but by Christ.

Poole: Eph 5:6

Vain words false and deceitful, which cannot secure to you the impunity they promise you, bearing you in hand, either that those things are not sins, or not so dangerous.

The wrath of God viz. in the other world.

Poole: Eph 5:7

With those children of disobedience, who continue in the forementioned sins: see Job 34:8 Psa 50:18 .

Poole: Eph 5:8

For ye were sometimes darkness the same as in darkness, Rom 2:19 1Th 5:4 ; viz. the darkness of sin, ignorance, unbelief. The abstract being put for the concrete, shows the greatness of that darkness in which they were.

But now are ye light in the Lord either now, being in Christ, ye are light, or rather, ye are enlightened or made light by Christ, being furnished with spiritual knowledge, faith, purity, and holiness.

Walk as children of light a Hebraism; children of light, for those that are in the light, 1Th 5:5 : q.d. Let your conversation be suitable to your condition and privileges: see 1Jo 1:7 .

Poole: Eph 5:9

The fruit of the Spirit either in the fruit or work of the new nature, or of the Holy Ghost, by whom we are made light in the Lord: see Gal 5:22 .

In all goodness either a general virtue in opposition to wickedness, or benignity and bounty.

Righteousness in opposition to injustice, by covetousness, fraud, &c.

Truth in opposition to error, lies, hypocrisy. He shows what it is to walk as children of light.

Poole: Eph 5:10

Searching what the will of the Lord is, and approving it by your practice as the rule of your walking, Rom 12:2 .

Poole: Eph 5:11

Have no fellowship with not only do not practise them yourselves, but do not join with others in them, by consent, advice, assistance, or any other way whereby ye may be defiled by them.

The unfruitful by a meiosis, for bringing forth evil fruit, destructive, pernicious, Rom 6:21 Gal 6:8 .

Works of darkness wicked works, so called because they proceed from darkness in the mind, the ignorance of God, and men are put upon them by the devil, the prince of darkness, and because they are afraid of the light.

But rather reprove them or convince them, viz. not only by your words, Lev 19:17 Mat 18:15 , but especially by your actions, which being contrary to them, will both evidence them to be, and reprove them as being, works of darkness.

Poole: Eph 5:12

For it is a shame even to speak of those things much more to have fellowship with them in them.

Which are done of them in secret the darkness adding boldness, as if what men did not see, God did not observe.

Poole: Eph 5:13

But all things or all those things, viz. those unfruitful works of darkness, which are to be reproved.

Are made manifest i.e. in the minds and consciences of the sinners themselves.

By the light the light of doctrine in verbal reproofs, and of a holy life in real and practical ones.

For whatsoever doth make manifest is light or, it is the light which manifests every thing, viz. which was before in the dark. The apostle argues from the nature and office of light; q.d. It is the property of light to discover and manifest what before was not seen, and therefore it becomes you who are light in the Lord to shine as lights in the world, Phi 2:15 , that ye may by your holy conversation convince wicked men of their wickedness, and deeds of darkness, which they did not before perceive in themselves.

Poole: Eph 5:14

He saith either God by the prophets, of whose preaching this is the sum; it may allude in particular to Isa 60:1 . Or, Christ by his ministers, in the preaching of the gospel, who daily calls men to arise from the death of sin by repentance, and encourageth them with the promise of eternal life.

Awake thou that sleepest, and arise from the dead the same thing in two different expressions. Sinners in some respects are said to be asleep, in others, to be dead. They are as full of dreams and vain imaginations, and as unfit for any good action, as they that are asleep are for natural; and they are as full of stench and loathsomeness as they that are dead. Here therefore they are bid to awake from sin as a sleep, and to arise from it as a death. The meaning is, that they should arise by faith and repentance out of that state of spiritual death in which they lie while in their sins.

And Christ shall give thee light the light of peace and joy here, and eternal glory hereafter. The apostle intimates, that what is the way of Christ in the gospel should likewise be the practice of these Ephesians, whom he calls light in the Lord, viz. to reprove the unfruitful works of darkness, and awaken sleeping, dead sinners, and bring them to the light of Christ.

Poole: Eph 5:15

See then that ye walk circumspectly being called to reprove the evil conversation of others, see that ye walk exactly and accurately yourselves, avoiding extremes and keeping close to the rule. See the same word rendered diligently, Mat 2:8 , and perfectly, 1Th 5:2 .

Not as fools who are destitute of spiritual wisdom, and through carelessness fall into sin or error, though in the light of the gospel.

But as wise those that are taught of God, and are endued with wisdom from above.

Poole: Eph 5:16

Redeeming the time or, buying the opportunity: a metaphor taken from merchants, that diligently observe the time for buying and selling, and easily part with their pleasure for gain; q.d. Deny yourselves in your ease, pleasure, &c. to gain an opportunity of doing good.

Because the days are evil either wicked, by reason of the wickedness of those that live in them, or troublesome, full of difficulties and dangers, by reason of men’ s hatred of you, and so either depriving you of the opportunity of doing good, or exposing you to hazards for doing it.

Poole: Eph 5:17

Understanding diligently considering,

what the will of the Lord is in the understanding of which your chief wisdom consists.

Poole: Eph 5:18

Wherein in which drunkenness,

is excess profuseness, lasciviousness, and all manner of lewdness, as the effects of drunkenness, Pro 23:29 , &c.

But be filled with the Spirit the Holy Spirit, often compared to water; or the joy of the Spirit, in opposition to being filled with wine, Act 2:13 , and that carnal mirth which is caused by it: q.d. Be not satisfied with a little of the Spirit, but seek for a greater measure, so as to be filled with the Spirit. See Psa 36:8 Joh 3:34 Joh 4:14 .

Poole: Eph 5:19

Speaking, &c. in opposition to the vain chaff and lewd talkativeness of drunkards over their cups.

To yourselves Gr. in yourselves, i.e. among yourselves, both in church assemblies and families.

In psalms, and hymns, and spiritual songs under these names he comprehends all manner of singing to mutual edification and God’ s glory. The particular distinction of them is uncertain, but most take psalms to be such as anciently were sung with musical instruments; hymns, such as contained only matter of praise;

spiritual songs such as were of various matter, doctrinal, prophetical, historical, &c.: see on Col 3:16 .

Singing and making melody in your heart not only with your voice, but with inward affection, contrary to the guise of hypocrites.

To the Lord to the glory of God, not for the pleasure of the sense, or for gain, &c.

PBC: Eph 5:19

" Speaking to yourselves"

Paul further supported this thought in Col 3:16, " Teaching and admonishing one another." Both verses call for some form of audience participation in the selection of particular songs to be sung in a given worship service. How can you speak to each other or teach and admonish one another unless you play a personal part in the selection of songs to be sung? The experiences of each individual member of the congregation, and the general mood of the church, changes from one service to another. The song worship should reflect that mood with the selection of appropriate hymns for the occasion. In one service the mood may be " Praise him, praise him," and in another it may be, " Mixtures of joy and sorrow I daily do pass through." This thought further teaches us that the purpose of song worship, the horizontal purpose, is to teach and admonish one another, to speak to each other of our spiritual state and needs. Every part of the worship service represents at least two functions; vertical, relating to the individual worshipper and his Lord, and horizontal, relating to the individual worshipper and his fellow-worshippers. 41

" Making melody in your heart to the Lord"

In the companion verse from Col 3:16, Paul said, " Singing with grace in your hearts to the Lord." Strong defines melody as rubbing or touching the surface, to twitch or twang, as a harp or lyre, to play on a stringed instrument. Based on Paul’s description of scripture’s integrity and thoroughness to instruct the man of God, the same verse that commands the use of psalms in the New Testament’s song worship also tells us which musical instrument we must use to transform our horizontal participation in song to vertical worship of our God. Paul did not require harps, viols, pianos, or organs as a part of the church’s public worship. He required a heart tuned to heavenly melody, in the key of grace, and carefully following the directions of the heavenly director, the Lord Jesus Christ! This he commanded, and this he required as a part of our public song worship!

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Haydock: Eph 5:3

Covetousness. [1] The Latin word is generally taken for a coveting or immoderate desire of money and riches. St. Jerome and others observe, that the Greek word in this an divers other places in the New Testament may signify any unsatiable desire, or the lusts of sensual pleasures; and on this account, St. Jerome thinks that it is here joined with fornication and uncleanness. But St. John Chrysostom in the last chapter, (ver. 19. hom. xiii. and on this chap. ver. 3.) shews that by the Greek word is understood avarice, or an immoderate desire of riches, when he tells (hom. xviii) that this sin is condemned by those words of Christ, Luke xvi. 13. You cannot serve God and mammon. (Witham)

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and 5. Covetousness, avaritia, Greek: pleonexia. See St. Jerome on these verses, who expounds it of an insatiable lust, as to the sins of uncleanness and impurity. (p. 380.) But see also St. John Chrysostom who, by Greek: pleonexia, (Chap. iv. 19.) expounds, an immoderate desire of riches: Greek: chrematon om. ig. (p. 829.) And here, hom. xvii. p. 847, Greek: o gar auto chrematon eromen, kai somaton. And hom. xviii, on the fifth verse, he expounds the word, Greek: pleonektes, os estin eidololatres, qui est idolatra, of him who is, properly speaking, an avaricious man; who adores mammon, or riches, who takes pains to leave an inheritance to others, and deprives himself of it, &c. (p. 853.) Greek: chruso douleuontes, 851.

Haydock: Eph 5:4

Nor obscenity. [2] What is here meant by this word, St. John Chrysostom tells us at large in the moral exhortation after his 17th homily; to wit, jests with immodest suggestions or a double meaning, and raillery or buffoonery against the rules of good conversation, scarce made use of by any but by men of low condition and a mean genius, which is not to the purpose of a Christian, who must give an account to God of all his words. (Witham)

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[BIBLIOGRAPHY]

Scurrilitas, quæ ad rem non pertinet, Greek: eutrapelia ta oukanekonta. St. John Chrysostom, Greek: log. ig. p. 848 and 849, describes the vice of Greek: eutrapelia in these words: Greek: entha aichrotes, ekei e eutrapelia....e eutrapelia malaken poiei psuchen, &c. ... porro touto christianou, to komodein....ei kalon to pragma, ti tois mimois aphietai; ...parasiton to pragma, mimon, orcheston, gunaikon, pornon, porro psuches eleutheras, porro eugenous....ei tis aichros, outos kai eutrapelos. Where there is filthiness, there is eutrapelia. It is this that makes the mind effeminate....Far be it from a Christian to play the comedian. If this were commendable, why is it left to buffoons? It is the business of flattering hangers-on, or trencher friends, of fools in a play, of debauched women, but far be it from persons of a higher rank, well born, and of good breeding. If any man be void of honour, void of shame, such a one is given to eutrapelia. A man will scarce find it worth his while to consult the Latin translation in Fronto-Ducæus, which in this and many other places is far from being exact. I know that Aristotle, (lib. iv. de moribus. chap. 14, p. 42. Ed. Aurel. Allobrog.) and St. Thomas Aquinas, the doctor of the schools, (lib. ii. Q. 60. a. 5. and 22.; Q. 168. a. 2.) takes eutrapelia in a different sense, when it is a facetious innocent way of jesting, containing rather instructive admonitions; and so, St. Thomas Aquinas tells us, it may be reckoned among the moral virtues; but then, even as Aristotle tells us, it must be without all words of immodesty and buffoonery, which is against good manners: otherwise it degenerates into scurrility.

Haydock: Eph 5:5

Nor covetous person, which is a serving of idols. It is clear enough by the Greek that the covetous man is called an idolater, whose idol in mammon; though it may be also said of other sinners, that the vices they are addicted to are their idols. (Witham)

Haydock: Eph 5:6

The apostle here puts them in mind of the general judgment, when the angel of God will, on account of their crimes of avarice, fornication, &c. fall on the children of unbelief; by which are meant the wicked. He had before assured them that the perpetrators of such crimes would be excluded from the kingdom of heaven; and now he moreover informs them, that the severest punishments will be inflicted on such wicked persons. (Estius)

Haydock: Eph 5:7

Be ye not, therefore, partakers with them: do not imitate their wickedness, or the wrath of the Almighty will likewise fall on you. (Estius)

Haydock: Eph 5:8

By darkness is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)

Haydock: Eph 5:9

For the fruit of the light. So the Latin and divers Greek copies; not the fruit of the spirit, as we read in many Greek manuscripts; and in this Dr. Wells thought fit to change the Protestant translation. (Witham)

Haydock: Eph 5:10

With solicitude seek out what things are pleasing to God, and carefully perform them. (Estius)

Haydock: Eph 5:11

You are light, they are darkness; do you, therefore, shew by the light of your good works how base and detestable their works of darkness are. (Estius)

Haydock: Eph 5:14

Rise, thou that sleepest. The sense may be taken from Isaias lx. 1. St. Jerome thinks they may be cited from work not canonical. (Witham)

Gill: Eph 5:1

Be ye therefore followers of God,.... Not in his works of infinite wisdom and almighty power, which is impossible; but in acts of righteousness and holiness, and particularly in acts of mercy, goodness, and beneficence; as in forgiving injuries and offences, and in freely distributing to the necessities of the saints; as the connection of the words with the preceding chapter, and the instance and example in the following verse show: and this should be done by the saints,

as dear children; and because they are such by adopting grace; being predestinated unto the adoption of children, in the eternal purpose of God, and taken into that relation in the covenant of grace; and which is declared and made manifest in regeneration, and by faith in Christ Jesus: and they are dear, or beloved children, being loved with an everlasting and unchangeable love, and which is the spring and source of their adoption; and their being dear to him is seen by what he is unto them, their covenant God and Father; and by what he has done for them, in giving his Son to them, and for them; as well as in choosing, calling, and quickening them by his grace, and by the account he makes of them, as his jewels, his peculiar treasure, and the apple of his eye; and by the pity and compassion he has for them, and the care he takes of them; and therefore it becomes them to imitate him; for who should they imitate and follow after, but their Father, and especially when they are so dear unto him?

Gill: Eph 5:2

And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is,

as Christ also hath loved us; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you":

and hath given himself for us; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose:

an offering and a sacrifice to God, for a sweet smelling savour; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savour of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Gen 8:20.

Gill: Eph 5:3

But fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple "fornication", is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man's own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: "all uncleanness" takes in adultery, incest, sodomy, and every unnatural lust; and "covetousness" seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts:

let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God's house, better than that of sons and daughters.

Gill: Eph 5:4

Neither filthiness, nor foolish talking, nor jesting,.... The former of these may include all filthy gestures and behaviour, every indecent habit and attire, and all actions which have a tendency to excite lust; and also all impure words, these discover an impure heart, and are the means of corrupting men's minds and manners; filthy speaking, is a verbal commission of the things that are spoken of; and it may include all impure songs and books, and the reading or hearing of them; this is what the Jews call נבול פה, "filthiness of the mouth", obscene words; which they say they do not use on feast days, as the Gentiles do ⁱ: "foolish talking" does not so much design every imprudent thing that is said, as that which is wicked, corrupt, unsavoury, light, vain, idle, and unprofitable; and takes in all fabulous stories, and mimicking of fools in words and gestures: and "jesting", when it is with wantonness, and excites unto it, and is inconsistent with truth, and when the Scriptures are abused by it, and not our neighbour's edification, but hurt, is promoted by it, ought not to be used:

which are not convenient; are disagreeable to the will of God, and unsuitable to the characters of the saints, and are very unbecoming them to practise:

but rather giving of thanks; instead of these, as the Syriac version renders it; it is much more suitable and becoming to give thanks to God for temporal and spiritual mercies, and to speak those things which are grateful to good men; this is to use the tongue to much better purpose, than in an obscene, foolish, or jocose way: one of Stephens's copies read, "but only of giving of thanks".

Gill: Eph 5:5

For this ye know,.... Or, "know ye this", as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read:

that no whoremonger, nor unclean person; anyone that is guilty of fornication, adultery, incest, &c.

Nor covetous man, who is an idolater: as every man is, that indulges his lusts, the idols of his own heart; and who serves divers lusts and pleasures, and gives up himself to work all uncleanness with greediness; never having his fill of sin, but is ever craving and coveting it; as well as he who is immoderately desirous of worldly things: the covetous man may be called an idolater, because the idolater and he worship the same in substance, gold and silver, and brass, or what is made of them; the covetous man admires his gold, lays it up, and will not make use of it, as if it was something sacred; and through his over love to mammon, whom he serves, he neglects the worship of God, and the good of his own soul, and puts his trust and confidence in his riches: now no such person

hath inheritance in the kingdom of Christ, and of God; meaning either a Gospel church state, in which persons of such characters, and living in such sins, ought not to be; or else the kingdom of heaven and of glory, which may be called the kingdom of Christ, because it is in his hands, for his people; and it is his righteousness that gives a title to it, and his Spirit and grace which make meet for it; and it is by his power saints are preserved unto it; and he will put them into the possession of it; and which will greatly consist in the enjoyment of him: and this is also the kingdom of God, either of Christ who is God, or of God the Father; it being of his preparing and giving, and which he calls unto, and makes meet for; and this may be said to be an inheritance, because it is peculiar to children, the bequest of their heavenly Father, and is not purchased or acquired by them, but comes to them from the free donation of God, through the death of Christ; and to have an inheritance in it, is to have a right unto it, a meetness for it, and to be possessed of it: now the meaning of these words is, not that all who have been guilty of these sins shall be excluded the kingdom of God, but all such who live and die in them, without the grace of God, and righteousness of Christ.

Gill: Eph 5:6

Let no man deceive you with vain words,.... With vain philosophy, vain babblings, with foolish and filthy talking; suggesting that these were not sinful the apostle had condemned; or that they were small sins, the frailties of human life; and that God would take no notice of them, and they might continue in them with impunity: such deceivers there were, doctrinal and practical ones, who lay in wait to deceive men with such vain pretences; and there was danger of being carried away with their error; for the heart is deceitful and desperately wicked, and is easily taken in such snares: wherefore the apostle cautions against such deceptions, adding,

for because of these things; fornication, uncleanness, covetousness, filthiness, foolish talking, and jesting:

the wrath of God cometh upon the children of disobedience; in temporal judgments, and in eternal ruin; there have been instances of it; it is usually the case, and always if grace prevents not; this wrath comes down from above, and sometimes suddenly, with great force and power, like a mighty flood; and there is no standing up under it, and against it; and though it falls upon the children of disobedience, such as are disobedient both to law and Gospel, are unbelievers in Christ, and not persuadable by his ministers, are stubborn, obstinate, and rebellious; yet it shows how much these things are displeasing to God, and resented by him, and therefore should be avoided by his people; and the consideration of their not being appointed to this wrath, though deserving of it as others, and of their deliverance from it by Christ, should engage them the more to abstain from these sins.

Gill: Eph 5:7

Be not ye therefore partakers with them. In their sins, and acts of disobedience; by keeping needless company with them; by abetting and encouraging sinful practices; by conniving at them, and not reproving for them; or by committing the same things.

Gill: Eph 5:8

For ye were sometimes darkness,.... Not only dark, but darkness itself; exceeding blind, dark, and ignorant, respecting spiritual things; so the Gentiles were wont to be called by the Jews, הושך, "darkness" ^k itself; of this darkness; see Gill on Eph 4:18.

But now are ye light in the Lord; either in, or by the Lord Jesus Christ, the light of men, from whom all spiritual light comes; or by the Lord the Spirit, by whom the eyes of their understandings were enlightened, to see the exceeding sinfulness of sin, in heart and life; the insufficiency of their own righteousness and moral virtues, to justify them before God; and the true and right way of righteousness, life and salvation by Christ; and to have some light into the several doctrines of the Gospel, and even a glimpse of the invisible glories and realities of another world: and this light is so great, that they are not only said to be enlightened, but to be light itself; and this they have not of, and from themselves, but the Lord; and therefore should

walk as children of light; not in sins, which are works of darkness, but in faith, truth, and holiness.

Gill: Eph 5:9

For the fruit of the Spirit,.... Either of the spirit of man, as renewed, or rather of the Spirit of God; the allusion is to fruits of trees: the believer is a tree of righteousness; Christ is his root; the Spirit is the sap, which supports and nourishes; and good works, under the influence of his grace, are the fruit: the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions, read "the fruit of light"; which agrees with the preceding words: and the genuine fruit of internal grace, or light,

is in all goodness, and righteousness, and truth; the fruit of "goodness", lies in sympathizing with persons in distress; in assisting such according to the abilities men have in a readiness to forgive offences and injuries; and in using meekness and candour in admonishing others: "righteousness" lies in living in obedience to the law of God; in attending the worship and service of him; and in discharging our duty to our fellow creatures; and this as goodness, is very imperfect, and not to be boasted of, or trusted to, nor is salvation to be expected from it: "truth" is opposed to lying, to hypocrisy, to error and falsehood; and where the Spirit of God, and the work of grace are, there will be more or less an appearance of these fruits.

Gill: Eph 5:10

Proving what is acceptable unto the Lord. There are many things that are acceptable to God, as the person of Christ, his righteousness, sacrifice, sufferings, death, and mediation; the persons of his people, their services, sufferings, sacrifices of prayer, and praise to him, and of bounty and liberality to the poor; their graces, and the exercise of them; and the actions of their lives and conversations, when they are becoming the Gospel, are according to the will of God, and are done in faith, and are directed to his glory: and these things which are acceptable to God, as all the truths of the Gospel, and duties of religion are, should be proved, or tried by men; and in order to the trial of spiritual things, it is necessary that the mind be renewed, the understanding be enlightened, the spiritual senses be in exercise, and all be under the influence and directions of the Spirit of God: and the trial is to be made, not according to human reason, which is corrupt and fallible; and besides, there are some things in revelation above it; but according to the Scriptures, which are the word of God, and the rule of faith and practice; and whither the prophets, Christ, and his apostles, always sent men for the trial of divine things; and things being here tried, and found to be right, should be approved of, valued, and esteemed, cleaved to and held fast.

Gill: Eph 5:11

And have no fellowship with the unfruitful works of darkness,.... It is not said with the workers of darkness, or with the men of the world, who are in darkness, and are darkness itself; to have fellowship with them in a civil way, or to dwell among them, is not prohibited; it is allowed of, and countenanced by the greatest examples; and especially it is lawful and right, when there is any prospect of doing good to the souls of men; and even when natural right, relation, and necessity require it; and indeed, the contrary is impracticable: conversation with them in things sinful and superstitious should be abstained from; and when it tends to draw off the soul from Christ and his interest, and is infectious; and when weak ones are offended, and sinners are hereby hardened and confirmed in sin; and the name of God is blasphemed, and the Gospel is evil spoken of: but fellowship is not to be maintained "with the works of darkness"; which are sins, so called, because they are opposite to light; to the light of nature, to the light of the divine word, both law and Gospel, to the light of grace, to God the fountain of light, and to Christ the light of the world; and because the source and spring of them are the original darkness of the mind, and Satan the prince of darkness; and because they are generally committed in the dark; and because the effect and consequence of them is utter darkness, and blackness of darkness: and these are "unfruitful"; they are of no profit and advantage, they bring forth no fruit, unless it be guilt, fear, shame, corruption, and death; wherefore no fellowship should be had with them, by committing the same, by assisting in them, by consenting to them, by approving of them, by receiving any worldly advantage from them, and by winking and conniving at them: it is contrary to the character of saints to have fellowship with such, as the apostle says, 2Co 6:14, where he gives the mystical explanation of the law, in Deu 22:10; agreeably to which, and to the passage here, is the sense of a Jewish commentators ^l who upon it observes, that that law

"intimates that a righteous man, שלא ישתתף, "should have no fellowship" with a wicked man;''

this is to be unequally yoked, signified by the ox and the ass ploughing together:

but rather reprove them; both by words and by deeds, by an agreeable life and conversation, which last seems to be the design of the apostle here; because it is not a brother, but such who are in darkness, and live in works of darkness; yea, not sinners, but sins are to be reproved, which can be done no other way; nor are all saints proper to reprove verbally, nor are they qualified for it; but all should, and may by facts; and the light discovers darkness, by its own splendour; and this appears from the apostle's reasoning in the next words.

Gill: Eph 5:12

For it is a shame even to speak of those things,.... This is a reason, why persons should walk as children of light; why they should prove what is acceptable to God; why they should have no fellowship with the unfruitful works of darkness; why the apostle exhorts to reprove them, and yet does not express what they are; and why they should be reproved rather by deeds than by words: and he tacitly intimates, that if it is a shame to speak of those sins

which are done of them in secret, it is much more shameful to commit them; the persons the apostle refers to, are the unconverted Gentiles in general; such who have no inheritance in the kingdom of God, who deceive men with vain words, who are children of disobedience, who are in darkness, and destitute of the Spirit; and it may be that respect may be had to the followers of Simon Magus, the Gnostics, and such like impure professors, by whom the vilest things were done in secret; for sins, works of darkness, will not bear the light; there is a consciousness in men of the evil of sin, unless past feeling, and therefore they do not care that others should know their crimes; and besides, there is an imaginary pleasure in committing sin secretly; but then though these things are secret to men, they are not to God; nor will they always remain secrets, they will be brought to light, and therefore no fellowship should be had with them; and especially when they are of such a scandalous nature, that it is a shame to mention the very names of them.

Gill: Eph 5:13

But all things that are reproved,.... As all sins should be, by the ministers of the Gospel, and by other saints, and will be by God; either by his Spirit convincing of them, or by his judgments, and the letting out of his wrath and fury, either here or hereafter, for the punishment of them:

are made manifest by the light: either by the saints, who are made light in the Lord, and detect and reprove the sins of others; or by the word of the Lord, which discovers the heinousness of sins; or by Christ the light of the world, who as Judge will bring to light the hidden things of darkness; or by the omniscience of God, to whom darkness and light are both alike

for whatsoever doth make manifest, is light; this is true in things natural and spiritual, whether of the sun in the firmament, or of Christ the sun of righteousness; or of the divine word, or of good men.

Gill: Eph 5:14

Wherefore he saith,.... Either the man that is light in the Lord, who reproves the unfruitful works of darkness; or else the Holy Ghost by Paul, who here speaks after the manner of the prophets; or God, or the Spirit, or the Scripture; see Jam 4:6; but where is it said? some think the apostle refers to Isa 9:2; others to Isa 26:19; others to Isa 60:1; some are of opinion the words are cited out of an apocryphal book of Jeremy, or from some writing now lost; and some have thought them to be a saying of Christ, that was fresh in memory: it may not be improper to observe what Maimonides says ^m, that

"the blowing of the trumpet in the beginning of the year had an intimation in it, as if was said, עורו ישינים "awake ye that sleep", from your sleep, and ye that slumber rouse up from your slumber, and search into your actions, and return by repentance, and remember your Creator;''

whether any reference may be had to this, may be considered: the words are spoken not to unregenerate men, for though they are asleep, and dead in sin, and need awaking out of sleep, and raising from the dead, yet they are never called upon to awake and arise of themselves; such a sense would countenance the doctrine of man's free will and power, against the quickening and efficacious grace of God; but to regenerate persons, professors of religion, to whom the epistle in general was written; and who are spoken to, and exhorted in the context:

awake thou that sleepest: the children of God are sometimes asleep, and need awaking; of the nature, causes, and ill consequences of such sleeping, and of the methods by which they are sometimes awaked out of it; see Gill on Rom 13:11.

And arise from the dead; living saints are sometimes among dead sinners, and it becomes them to arise from among them, and quit their company, which is oftentimes the occasion of their sleepiness: besides, the company of dead sinners is infectious and dangerous; it is a means of hardening in sin, and of grieving of the people of God, who observe it; and by abstaining from their company, a testimony is bore against sin, and conviction is struck into the minds of sinners themselves; to which add, that so to do is well pleasing to God, who promises to receive such who come out from among them, and separate themselves from them: and it follows here as an encouragement, and Christ shall give thee light; for such who are made light in the Lord, stand in need of more light; and by keeping close to the word, ways, ordinances, and people of Christ, they may expect more light from Christ: they need fresh light into pardoning grace and mercy, through the blood of Christ; they want more to direct them in the way they should go; and they are often without the light of God's countenance; and they may hope for light from Christ, since it is sown in him, and promised through him; and he is given to be a light unto them, and he is the giver of it himself.

Gill: Eph 5:15

See then that ye walk circumspectly,.... The Alexandrian copy and the Vulgate Latin version read, "see then, brethren", it being an exhortation to the saints at Ephesus, upon the foregoing discourse and citation, to take heed to their walk: the believer's walk is both inward and outward; his inward walk is by faith on Christ; his outward walk is his conversation among men: this supposes life; requires strength and prudence; denotes continuance and progression; with patience and courage: this walk should be seen to, and watched over; a man should see to it that he does walk, and to the way in which he walks, and how he walks; that he walks circumspectly, with his eyes about him; that he walks with diligence, caution, accuracy, and exactness, to the uttermost of his strength and power; and with wisdom and prudence, looking well to his going:

not as fools, but as wise; such walk like fools, whose eyes are not upon their ways; who walk in their own ways, which are crooked, and ways of darkness, and lead to destruction; who walk after the flesh, and naked, without the garments of a holy life and conversation; and with lamps, but no oil in them: and such walk as wise men, who walk according to the rule of God's word, make Christ their pattern, have the Spirit for their guide, and walk as becomes the Gospel of Christ; inoffensively to all men, in wisdom towards them that are without, and in love to them that are within; and as pilgrims and strangers in this world, looking for a better country; and so as to promote the glory of God, and the good of souls.

Gill: Eph 5:16

Redeeming the time,.... Or "buying time"; a like expression is used in Dan 2:8, which we render, gain time: but in the Chaldee text it is, "buy time": and so Jacchiades, a Jewish commentator on the place, renders it, העת הזאת א־תאם נמכרים, "ye buy this opportunity"; and the Septuagint version uses the same phrase the apostle does here; but there it seems to signify a study to prolong time, to put off the business to another season; but here taking time for a space of time, it denotes a careful and diligent use of it, an improvement of it to the best advantage; and shows that it is valuable and precious, and is not to be trifled with, and squandered away, and be lost, as it may be; for it can neither be recalled nor prolonged: and taking it for an opportunity of doing good to ourselves or others, it signifies that no opportunity of discharging our duty to God and man, of attending on the word and ordinances of the Gospel, and to the private and public exercises of religion, of gaining advantage to our own souls, or of gaining the souls of others, and of doing good either to the bodies or souls of men, should be neglected; but even all risks should be run, and means used to enjoy it: in the Syriac and Chaldee languages, זמנא, "time", comes from זבן, "to redeem": the reason the apostle gives for the redemption of time is,

because the days are evil; as such are, in which iniquity abounds, and many wicked men live, and errors and heresies prevail, and are days of affliction or persecution; see Gen 47:9.

Gill: Eph 5:17

Wherefore be ye not unwise,.... No one would be thought to be unwise, but such are, who do not redeem time, and are ignorant of the will of the Lord; believers should not act the unwise part, neither in their talk, nor in their walk and conversation, nor in their use of time:

but understanding what the will of the Lord is; or "of God", as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions: there is the secret will of God, which is the rule of all his proceedings; and is unknown to men, till facts make it appear; this is always fulfilled, and sometimes by persons who have no regard to his revealed will; to this the wills of the people of God should be always resigned: and there is his revealed will, which lies partly in the Gospel; which declares it to be his will, that Christ should work out the salvation of his people, which is what he came to do; that whoever believes in him shall be saved; that all that are redeemed shall be sanctified; and that they shall persevere to the end, and be glorified; and partly in the law, in the precepts and commands of it, which contain the good, perfect, and acceptable will of God: and the understanding of it is not a mere speculative knowledge of it, but a practical one; when a man not only knows, but does the will of God, and his heart and actions agree with it; and this is to be done in faith, in virtue of grace and strength received, with a view to the glory of God, having no dependence on what is done; and to the right understanding of it, so as to act according to it, as should be, the word of God, and the illuminations, instructions, and grace of the Spirit, are necessary: the Alexandrian copy, Syriac, Arabic, and Ethiopic versions, read the words as an exhortation, "understand ye the will of God".

Gill: Eph 5:18

And be not drunk with wine, wherein is excess,.... The sin of drunkenness here dehorted from, is a custom, or habit, of voluntary excessive drinking of any strong liquor, whereby the mind is disturbed, and deprived of the use of reason: though wine is only here mentioned, that being the usual liquor drank in the eastern countries, yet the same holds good of any other strong liquor, as of that; nor is drinking wine for necessary use prohibited, nor for honest delight and lawful pleasure; but excessive drinking of it, and this voluntary, and with design, and on purpose; otherwise persons may be overtaken and intoxicated, through ignorance of the strength of the liquor, and their own weakness; and it is a custom, or habit of excessive drinking, for not a single act, but a series of actions, a course of living in this sin, denominates a man a drunkard; and generally speaking, excessive drinking deprives persons of the use of reason, though not always; and such are criminal, who are mighty to drink wine, and strong to mingle strong drink; as are also such, who though not guilty of this sin themselves, are the means of it in others: the sin is very sinful; it is one of the works of the flesh; it is an abuse of the creature; it is opposed to walking honestly; for it persons are to be excluded from the communion of the church; and, without the grace of true repentance, shall not inherit the kingdom of heaven: many things might be said to dissuade from it; it hurts the mind, memory, and judgment; deprives of reason, and sets a man below a beast; it brings diseases on the body, and wastes the estate; it unfits for business and duty; it opens a door for every sin, and exposes to shame and danger; and therefore should be carefully avoided, and especially by professors of religion:

but be filled with the Spirit; that is, "with the Holy Spirit", as read the Vulgate Latin and Ethiopic versions; with the gifts and graces of the Spirit: some have been filled with them in an extraordinary way, as the apostles on the day of Pentecost; and others in an ordinary manner, as common believers; and who may be said to be filled with the Spirit, as with wine, or instead of it, or in opposition to it, when the love of God is shed abroad in their hearts by the Spirit, which is compared to wine, for its antiquity, purity, and refreshing nature; and they are filled with it, who have a comfortable sense of it, and a firm persuasion of interest in it, and are delighted with the views of it, and are as it were inebriated with it; and they are filled with the Spirit, in whom his grace is a well of living water, and out of whose belly flow rivers of it; and who have a large measure of spiritual peace and joy, expressed in the following manner.

Gill: Eph 5:19

Speaking to yourselves in psalms, and hymns, and spiritual songs,.... By psalms are meant the Psalms of David, and others which compose the book that goes by that name, for other psalms there are none; and by "hymns" we are to understand, not such as are made by good men, without the inspiration of the Spirit of God; since they are placed between psalms and spiritual songs, made by men inspired by the Holy Ghost; and are put upon a level with them, and to be sung along with them, to the edification of churches; but these are only another name for the Book of Psalms, the running title of which may as well be the Book of Hymns, as it is rendered by Ainsworth; and the psalm which our Lord sung with his disciples after the supper, is called an hymn; and so are the psalms in general called hymns, by Philo the Jew ⁿ; and songs and hymns by Josephus ^o; and שירות ותושבחות, "songs and praises", or "hymns", in the Talmud ^p: and by "spiritual songs" are meant the same Psalms of David, Asaph, &c. and the titles of many of them are songs, and sometimes a psalm and song, and song and psalm, a song of degrees; together with all other Scriptural songs, written by inspired men; and which are called "spiritual", because they are indited by the Spirit of God, consist of spiritual matter, and are designed for spiritual edification; and are opposed to all profane, loose, and wanton songs: these three words answer to תהלים שירים מזמורים the several titles of David's Psalms; from whence it seems to be the intention of the apostle, that these should be sting in Gospel churches; for so he explains speaking to themselves in them, in the next clause:

singing and making melody in your hearts to the Lord; singing, as it is a distinct thing from prayer, so from giving of thanks, which is mentioned in Eph 5:20 as another duty; it is not a mental praising of God, for it is called speaking, and teaching, and admonishing, but it is a praising of God with the modulation of the voice; and is rightly performed, when the heart and voice agree; when there is a melody in the heart, as well as in the tongue; for singing and making melody in the heart, is singing with, or from the heart, or heartily; of as elsewhere, "with grace", and which the Alexandrian copy reads here; that is, either with gratitude and thankfulness, or with grace in exercise; and the end in view should be the glory of God.

Commentary -- Verse Notes / Footnotes

NET Notes: Eph 5:1

¹ tn Or “become.”

NET Notes: Eph 5:2

¹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

² tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

³ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

NET Notes: Eph 5:3

¹ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

² tn Grk “all impurity.”

³ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

NET Notes: Eph 5:5

¹ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

NET Notes: Eph 5:6

¹ sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.

NET Notes: Eph 5:7

¹ tn The genitive αὐτῶν (autwn) has been translated as a genitive of association because of its use with συμμέτοχοι (summetocoi) – a verb which implies association in the σύν- (sun-) prefix.

NET Notes: Eph 5:8

¹ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

NET Notes: Eph 5:9

¹ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

² tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

NET Notes: Eph 5:10

¹ tn BDAG 255 s.v. δοκιμάζω 1 translates δοκιμάζοντες (dokimazonte") in Eph 5:10 as “try to learn.”

NET Notes: Eph 5:11

¹ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

² tn Grk “rather even expose.”

NET Notes: Eph 5:12

¹ tn The participle τὰ…γινόμενα (ta…ginomena) usually refers to “things happening” or “things which are,” but with the following genitive phrase ὑπ᾿ αὐτῶν (Jup’ autwn), which indicates agency, the idea seems to be “things being done.” This passive construction was translated as an active one to simplify the English style.

NET Notes: Eph 5:14

¹ sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

² tn Grk “Rise up.”

³ tn The articular nominative participle ὁ καθεύδων (Jo kaqeudwn) is probably functioning as a nominative for vocative. Thus, it has been translated as “O sleeper.”

⁴ sn A composite quotation, possibly from Isa 26:19, 51:17, 52:1, and 60:1.

NET Notes: Eph 5:17

¹ tn “become wise by understanding”; Grk “understanding.” The imperative “be wise” is apparently implied by the construction of vv. 15-21. See the following text-critical note for discussion.

² tc ‡ The best witnesses read the imperative here (so Ì⁴⁶ א A B P 0278 33 81 1739 pc). The participle is found primarily in the Western and Byzantine texttypes (D² Ψ 1881 Ï latt [D* F G are slightly different, but support the participial reading]). But the participle is superior on internal grounds: The structure of v. 17 almost requires an imperative after ἀλλά (alla), for this gives balance to the clause: “Do not become foolish, but understand…” If the participle is original, it may be imperatival (and thus should be translated just like an imperative), but such is quite rare in the NT. More likely, there is an implied imperative as follows: “Do not become foolish, but become wise, understanding what the will of the Lord is.” Either way, the participle is the harder reading and ought therefore to be considered original. It is significant that seeing an implied imperative in this verse affords a certain symmetry to the author’s thought in vv. 15-21: There are three main sections (vv. 15-16, v. 17, vv. 18-21), each of which provides a negative injunction, followed by a positive injunction, followed by a present adverbial participle. If συνίετε (suniete) is original, this symmetry is lost. Thus, even though the external evidence for συνιέντες (sunientes) is not nearly as weighty as for the imperative, both the transcriptional and intrinsic evidence support it.

NET Notes: Eph 5:18

¹ tn Grk “in which.”

² tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

³ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

NET Notes: Eph 5:19

¹ tn See BDAG 1096 s.v. ψάλλω.

² tn Or “with.”

Geneva Bible: Eph 5:3

^{( 1 )} But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

^{( 1 )} Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.

Geneva Bible: Eph 5:4

Neither filthiness, nor foolish talking, nor ^{( a )} jesting, which are not convenient: but rather giving of thanks.

^{( a )} Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.

Geneva Bible: Eph 5:5

^{( 2 )} For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an ^{( b )} idolater, hath any inheritance in the kingdom of Christ and of God.

^{( 2 )} Because these sins are such that the most part of men do not consider them to be sins, he awakes the godly to the end that they should so much the more take heed to guard themselves from these sins as from most harmful plagues.

^{( b )} A bondslave to idolatry, for the covetous man thinks that his life consists in his goods.

Geneva Bible: Eph 5:7

^{( 3 )} Be not ye therefore partakers with them.

^{( 3 )} Because we are most ready to follow evil examples, therefore the apostle warns the godly to always remember that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all evils (as men are accustomed to do in the dark), but they ought not to follow their examples, but rather (as the property of the light is) reprove their darkness, and to walk in such a way (having Christ that true light going before them) as it becomes wise men.

Geneva Bible: Eph 5:8

For ye were sometimes darkness, but now [are ye] ^{( c )} light in the Lord: walk as children of light:

^{( c )} The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.

Geneva Bible: Eph 5:9

(For the fruit of the ^{( d )} Spirit [is] in all goodness and righteousness and truth;)

^{( d )} By whose power we are made light in the Lord.

Geneva Bible: Eph 5:11

And have no fellowship with the unfruitful works of darkness, but rather ^{( e )} reprove [them].

^{( e )} Make them open to all the world, by your good life.

Geneva Bible: Eph 5:14

Wherefore ^{( f )} he saith, Awake thou that sleepest, and arise from the ^{( g )} dead, and Christ shall give thee light.

^{( f )} The scripture, or God in the scripture.

^{( g )} He speaks of the death of sin.

Geneva Bible: Eph 5:15

^{( 4 )} See then that ye walk circumspectly, not as fools, but as wise,

^{( 4 )} The worse and more corrupt that the manners of this world are, the more watchful we ought to be in every situation, and give regard to nothing but the will of God.

Geneva Bible: Eph 5:16

^{( h )} Redeeming the time, because the ^{( i )} days are evil.

^{( h )} This is a metaphor taken from the merchants: who prefer the least profit that may be before any of their pleasures.

^{( i )} The times are troublesome and severe.

Geneva Bible: Eph 5:18

^{( 5 )} And be not drunk with wine, wherein is ^{( k )} excess; but be filled with the Spirit;

^{( 5 )} He sets the sober and holy assemblies of the faithful against the immoral banquets of the unfaithful, in which the praises of the only Lord must ring, whether it is it in prosperity or diversity.

^{( k )} Every type of disorder, together with every manner of filthiness and shamefulness.

Geneva Bible: Eph 5:19

Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your ^{( l )} heart to the Lord;

^{( l )} With an earnest affection of the heart, and not with the tongue only.

Commentary -- Verse Range Notes

TSK Synopsis: Eph 5:1-33

1 After general exhortations to love;

3 to flee fornication;

4 and all uncleanness;

7 not to converse with the wicked;

15 to walk warily;

18 and to be filled with the Spirit;

22 he descends to the particular duties, how wives ought to obey their husbands;

25 and husbands ought to love their wives,

32 even as Christ does his church.

Combined Bible: Eph 5:1

"Therefore" means, "because you are children of God, be like (imitate) your Father". This does not say that we are to imitate Christ. Rather, we are to imitate the Father, who made it His purpose to reveal (manifest) His Son. So, too, are we to live in such a manner that Christ, who lives in us, is revealed to the world around us. "Live" is compared here as an equal to "gave Himself up". In other words, living "a life of love" is tantamount to giving yourself up as an "offering and sacrifice to God". Now, that is precisely what Paul told those believers in Rome--"Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable spiritual service".  

  

  

Combined Bible: Eph 5:3

Now comes the character of "holy people". (The NAS has "saints") and the meaning is "ones set apart", in this case, set apart to God's purpose. In imitating God, purity of life is expected. A life free of even a suggestion of "sexual immorality ...or (sexual) impurity, or of (sexual) greed." "Impurity" and "greed" should not be dislodged from their orientation to sex in the context of this verse. "Impurity" refers to deviant behavior, rather than promiscuity. "Greed" refers to an increasing appetite for sexual gratification.  

  

  

Combined Bible: Eph 5:4

"Obscenity" means invoking God's name in a declarative fashion, presuming to express His will towards another or some thing that you deal with. "Foolish talk" consists of words without foundation in truth or substance, i.e., words that express ideas contrary to the revealed will of God. "Coarse joking" are those expressions common among men that trivialize God in this world. Our speech should be liberally sprinkled with "thanksgiving". This should call to mind the admonition from Paul's letter to the believers in Corinth..."If an unbeliever bid you to a feast, and you are disposed to go, eat anything that is set before you, without asking questions for conscience' sake... for if I partake with thanksgiving, why then, am I slandered concerning that for which I give thanks?"   

  

  

Combined Bible: Eph 5:5

"For" introduces a reason. You are to avoid the patterns of life just listed above for a primary reason--Because a person who exhibits a life of sexual immorality, impurity, or greed "is an idolater" and sex is his god. He is, therefore, excluded from "the kingdom of Christ and of God."   

  

  

Combined Bible: Eph 5:6

The admonition of v.4 is continued here in "empty words".  

  

    obscenity, foolish talk, coarse joking = empty words  

  

This whole category of speech and thoughts is referred to as "such things," which incur judgment, "the wrath of God". It is not on the Sons of God, but on the "sons of disobedience". It is on those individuals whose life is characterized by such language and thought that God's judgment will fall.  

  

  

  

Combined Bible: Eph 5:8

Note in this verse that it does not say that you once walked in darkness. Rather, it says that "you once were darkness". This is not referring to a behavior, but a quality of being. What we once were, we are not now! Now, "you are light in the Lord." This is completely positional and locative. It states that a dramatic change in composition has taken place. Where once we were creatures of darkness, now we are new creations of light in Christ Jesus. A transformation has taken place! Further, since God is light, and in Him is no darkness at all--it follows that we are of His same substance, light, thus we should "live as children of light."  

  

  

  

Combined Bible: Eph 5:9

Light produces fruit, not from behavior, but from its very nature. "Fruit" is singular. "Goodness, righteousness, and truth" are all part of the singular fruit of light. As we live as the light which we are, we will "discover what pleases the Lord" whose we are.  

  

  

  

Combined Bible: Eph 5:11

I find it interesting that behavior was not mentioned in discussing the "fruit" of light. Rather, here in the discussion associated with "darkness" we find attention focused on "deeds". It reminds us that "men love darkness better than light, for their deeds are evil" thus, we are to "expose them". There is a reason for simply exposing them by light and it is introduced by "for". Our path is not to loudly condemn those that are engaged in "fruitless deeds", rather to live in open contrast, letting our character speak to them and the Holy Spirit convict. We should not even mention what they are doing "in secret". "But" introduces a contrast--in contrast to our silence, our character (light) will expose the whole of their folly and disobedience  

  

Combined Bible: Eph 5:15

"Wisdom" is the application of biblical principles to your personal experience. Anything else would be living according to the dictates of the Old Nature, driven by the father of deceit. Here, "opportunity" refers back to "how you live". Too often, we read into that instruction "witnessing" rather than "living". Then we compound the error by extending the instruction to "witness in the manner and after the pattern of how I witness". Sometimes the methods of the local assembly for witnessing, whether it is a set time for visitation, or passing out tracts at particular events, or even the biannual revivals, all become the definition of 'witnessing' adopted by the whole assembly. Anyone who is not participating in the sanctioned activities is considered to not be witnessing. That is not the intent of this instruction. The entire thought is an extension of "live as children of light" and carries us into every moment, not just isolated moments of perceived spiritual service. Our life is our spiritual service. Remember Romans 12--"Present your bodies, a living sacrifice".  

  

  

Combined Bible: Eph 5:17

"Therefore" (a conclusion is presented) "do not be foolish" (and live as unwise, "but" (a contrast is presented) "understand". "Understanding" is what you gain from application of biblical principles to your experience. It is tested knowledge that has become objective fact in your own personal life. You learn a biblical principle; you apply that in your life; you gain "understanding" as a result of seeing the principle proven in your own life and experience. It is through living-as-light that we gain a real understanding of "what the Lord's will is." This will not happen until we are living as light. Do not assume that you will know the will of God prior to any given decision. Live as light and you will understand God's will as you are going. "Having therefore gone, teach all men whatsoever I have commanded you" was the Lord's own instruction to the disciples and carries the same thought.  

  

  

  

Combined Bible: Eph 5:18

Drunkenness dulls your ability to make cogent decisions and leaves you vulnerable to the Old Sin Nature. Rather than letting that take over your life, "be filled (pres impe- continuously) with the Spirit." It is the control of one's mind that is important here, the ability to make decisions. Nothing that causes us to lose control over our thought processes should be practiced.   

  

  

Combined Bible: Eph 5:19

Let your outward expression, "speak to one another", be consistent with your inner life--"make music in your heart to the Lord." And, there should always be a prayer of "thanks to God the Father" on our lips. It is important to note that prayer and thanksgiving are again directed to the Father in the name of our Lord Jesus Christ. Paul is careful to keep our attention focused on the Father as our source. This cannot be overly emphasized--Believer, always direct your prayers to the Father!  

  

  

Maclaren: Eph 5:1

God's Imitators

Be ye therefore followers of God, as dear children.'--Eph. 5:1.

THE Revised Version gives a more literal and more energetic rendering of this verse by reading, Be ye, therefore, imitators of God, as beloved children.' It is the only place in the Bible where that bold word imitate' is applied to the Christian relation to God. But, though the expression is unique, the idea underlies the whole teaching of the New Testament on the subject of Christian character and conduct. To be like God, and to set ourselves to resemble Him, is the sum of all duty; and in the measure in which we approximate thereto, we come to perfection. So, then, there are here just two points that I would briefly touch upon now--the one is the sublime precept of the text, and the other the all-sufficient motive enforcing it. Be ye imitators of God as'--because you are, and know yourselves to be--beloved children,' and it therefore behoves you to be like your Father.

I. First, Then, This Sublime Precept.

Now notice that, broad as this precept is, and all-inclusive of every kind of excellence and duty as it may be, the Apostle has a very definite and specific meaning in it. There is one feature, and only one, in which, accurately speaking, a man may be like God. Our limited knowledge can never be like the ungrowing perfect wisdom of God. Our holiness cannot be like His, for there are many points in our nature and character which have no relation or correspondence to anything in the divine nature. But what is left? Love is left. Our other graces are not like the God to whom they cleave. My faith is not like His faithfulness. My obedience is not like His authority. My submission is not like His autocratic power. My emptiness is not like His fulness. My aspirations are not like His gratifying of them. They correspond to God, but correspondence is not similarity; rather it presupposes unlikeness. Just as a concavity will fit into a convexity, for the very reason that it is concave and not convex, so the human unlikenesses, which are correspondent to God, are the characteristics by which it becomes possible that we should cleave to Him and inhere in Him. But whilst there is much in which He stands alone and incomparable, and whilst we have all to say, Who is like unto Thee, O Lord?' or what likeness shall we compare unto Him? we yet can obey in reference to one thing, --and to one thing only, as it seems to me--the commandment of my text, Be ye imitators of God.' We can be like Him in nothing else, but our love not only corresponds to His, but is of the same quality and nature as His, howsoever different it may be in sweep and in fervour and in degree. The tiniest drop that hangs upon the tip of a thorn will be as perfect a sphere as the sun, and it will have its little rainbow on its round, with all the prismatic colours, the same in tint and order and loveliness, as when the bow spans the heavens. The dew-drop may imitate the sun, and we are to be imitators of God; knit to Him by the one thing in us which is kindred to Him in the deepest sense--the love that is the life of God and the perfecting of man.

Well, then, notice how the Apostle in the context fastens upon a certain characteristic of that divine love which we are to imitate in our lives; and thereby makes the precept a very practical and a very difficult one. Godlike love will be love that gives as liberally as His does. What is the very essence of all love? Longing to be like. And the purest and deepest love is love which desires to impart itself, and that is God's love. The Bible seems to teach us that in a very mysterious sense, about which the less we say the less likely we are to err, there is a quality of giving up, as well as of giving, in God's love; for we read of the Father that spared not His Son,' by which is meant, not that He did not shrink from inflicting something upon the Son, but that He did not grudgingly keep that Son for Himself. He spared not His own Son, but delivered Him up to the death for us all.' And if we can say but little about that surrender on the part of the infinite Fountain of all love, we can say that Jesus Christ, who is the activity of the Father's love, spared not Himself, but, as the context puts it, gave Himself up for us.'

And that is the pattern for us. That thought is not a subject to be decorated with tawdry finery of eloquence, or to be dealt with as if it were a sentimental prettiness very fit to be spoken of, but impossible to be practised. It is the duty of every Christian man and woman, and they have not done their duty unless they have learned that the bond which unites them to men is, in its nature, the very same as the bond which unites men to God; and that they will not have lived righteously unless they learn to be imitators of God,' in the surrender of themselves for their brother's good.

Ah, friend, that grips us very tight--and if there were a little more reality and prose brought into our sentimental talk about Christian love, and that love were more often shown in action, in all the self-suppression and taking a lift of a world's burdens, which its great Pattern demands, the world would be less likely to curl a scornful lip at the Church's talk about brotherly love.

You say that you are a Christian--that is to say a child of God. Do you know anything, and would anybody looking at you see that you knew anything, about the love which counts no cost and no sacrifice too great to be lavished on the unworthy and the sinful?

But that brings me to another point. The Apostle here, in the context, not for the sake of saying pretty things, but for the sake of putting sharp points on Christian duty, emphasises another thought, that godlike love will be a forgiving love. Why should we be always waiting for the other man to determine our relations to him, and consider that if he does not like us we are absolved from the duty of loving him? Why should we leave him to settle the terms upon which we are to stand? God has love, as the Sermon on the Mount puts it, to the unthankful and the evil,' and we shall not be imitating His example unless we carry the same temper into all our relationships with our fellows.

People sit complacently and hear all that I am now trying to enforce, and think it is the right thing for me to say, but do you think it is the right thing for you to do? When a man obviously does not like you, or perhaps tries to harm you, what then? How do you meet him? He maketh His sun to shine, and sendeth His rain, on the unthankful and the evil.' Be ye imitators of God, as beloved children.'

Now note the all-sufficient motive for this great precept.

The sense of being loved will make loving, and nothing else will. The only power that will eradicate, or break without eradicating, our natural tendency to make ourselves our centres, is the recognition that there, at the heart, and on the central throne of the universe, and the divinest thing in it, there sits perfect and self-sacrificing Love, whose beams warm even us. The only flame that kindles love in a man's heart, whether it be to God or to man, is the recognition that he himself stands in the full sunshine of that blaze from above, and that God has loved him. Our hearts are like reverberating furnaces, and when the fire of the consciousness of the divine love is lit in them, then from sides and roof the genial heat is reflected back again to intensify the central flame.

Love begets love, and according to Paul, and according to John, and according to the Master of both of them, if a man loves God, then that glowing beam will glow whether it is turned to earth or turned to heaven.

The Bible does not cut love into two, and keep love to God in one division of the heart and love to mall in another, but regards them as one and the same; the same sentiment, the same temper, the same attitude of heart and mind, only that in the one case the love soars, and in the other it lives along the level. The two are indissolubly tied together.

It is because a man knows himself to be beloved that therefore he is stimulated and encouraged to be an imitator of God,' and, on the other hand, the sense of being God's child underlies all real imitation of Him. Imitation is natural to the child. It is a miserable home where a boy does not imitate his father, and it is the father's fault in nine cases out of ten if he does not. Whoever feels himself to be a beloved child is thereby necessarily drawn to model himself on the Father that he loves, because he knows that the Father loves him.

So I come to the blessed truth that Christian morality does not say to us, Now begin, and work, and tinker away at yourselves, and try to get up some kind of excellence of character, and then come to God, and pray Him to accept you.' That is putting the cart before the horse. The order is reversed. We are to begin with taking our personal salvation and God's love to us for granted, and to work from that. Realise that you are beloved children, and then set to work to live accordingly. If we are ever to do what is cur bounden duty to do, in all the various relations of life, we must begin with recognising, with faithful and grateful hearts, the love wherewith God has loved us. We are to think much and confidently of ourselves as beloved of God, and that, and only that, will make us loving to men.

The Nile floods the fields of Egypt and brings greenness and abundance wherever its waters are carried, because thousands of miles away, close up to the Equator, the snows have melted and filled the watercourses in the far-off wilderness. And so, if we are to go out into life, living illustrations and messengers of a love that has redeemed even us, we must, in many a solitary moment, and in the depths of our quiet hearts, realise and keep fast the conviction that God hath loved us, and Christ hath died for us.

But a solemn consideration has to be pressed on all our consciences, and that is that there is something wrong with a man's Christian confidence whose assurance that he himself possesses a share in the love of God in Christ, is not ever moving him to imitation of the love in which he trusts. It is a shame that any one without Christian faith and love should be as charitable, as open to pity and to help, as earnest in any sort of philanthropic work, as Christian men and women are. But godless and perfectly secular philanthropy treads hard on the heels of Christian charity to-day. The more shame to us if we have been eating our morsels alone, and hugging ourselves in the possession of the love which has redeemed us; and if it has not quickened us to the necessity of copying it in our relations to our fellows. There is something dreadfully wrong about such a Christian character. He that loveth not his brother whom he hath seen, how shall he love God whom he hath not seen?'

Take these plain principles, and honestly fit them to your characters and lives, and you will revolutionise both.

Maclaren: Eph 5:8

What Children Of Light Should Be

Walk as children of light.'--Eph. 5:8.

IT was our Lord who coined this great name for His disciples. Paul's use of it is probably a reminiscence of the Master's, and so is a hint of the existence of the same teachings as we now find in the existing Gospels, long before their day. Jesus Christ said, Believe in the light, that ye may be the children of light'; and Paul gives substantially the same account of the way by which a man becomes a Son of the Light when he says, in the words preceding my text, Ye were sometimes darkness, but now are ye light in the Lord.'

Union with Him makes light, just as the bit of carbon will glow as long as it is in contact with the electric force, and subsides again into darkness when that is switched off. To be in Christ is to be a child of light, and to believe in Christ is to be in Him.

But the intense moral earnestness of our Apostle is indicated by the fact that on both occasions in which he uses this designation he does so, not for the purpose of heightening the sense of the honour and prerogative attached to it, but for the sake of deducing from it plain and stringent moral duties, and heightening the sense of obligation to holy living.

Walk as children of light.' Be true to your truest, deepest self. Manifest what you are. Let the sweet, sacred secrets of inward communion come out in the trivialities of ordinary conduct; make of your every thought a deed, and see to it that every deed be vitalised and purified by its contact with the great truths and thoughts that lie in this name. These are various ways of putting this one all-sufficient directory of conduct.

Now, in the context, the Apostle expands this concentrated exhortation in three or four different directions, and perhaps we may best set forth its meaning if we shape our remarks by these. I venture to cast them, for the sake of emphasis, into a hortatory form.

I. Aim At An All-Round Productiveness Of The Natural Fruits Of The Light.

The true reading is,' Walk as children of light, for the fruit of the light' (not spirit, as the Authorised Version reads it) is in all goodness and righteousness and truth.' Now, it is obvious that the alteration of light' instead of spirit' brings the words into connection with the preceding and the following. The reference to the fruits of the spirit' would be entirely irrelevant in this place; a reference to the fruit of the light,' as being every form of goodness and righteousness and truth, is altogether in place.

There is, then, a natural tendency in the light to blossom out into all forms and types of goodness. Fruit' suggests the idea of natural, silent, spontaneous, effortless growth. And, although that is by no means a sufficient account of the process by which bad men become good men, it is an inseparable element, in all true moral renovation, that it be the natural outcome and manifestation of an inward principle; otherwise it is mere hypocritical adornment, or superficial appearance. If we are to do good we must first of all be good. If from us there are to come righteousness and truth, and all other graces of character, there must, first of all, be the radical change which is involved in passing from separateness in the darkness to union with Jesus Christ in the light. The Apostle's theory of moral renovation is that you must begin with the implantation in the spirit of the source of all moral goodness--viz. Jesus Christ--brought into the heart by the uniting power of humble faith. And then there will be lodged in our being a vital power, of which the natural outcome will be all manner of fair and pure things. Effort is needed, as I shall have to say; but prior to effort there must be union with Jesus Christ.

This wide, general commandment of our text is sufficiently definite, thinks Paul; for if the light be in you it will naturally effloresce into all forms of beauty. Light is the condition of fruitfulness. Everywhere the vital germ is only acted upon by the light. No sunshine, no flowers; darkness produces thin, etiolated, whitened, and feeble shoots at the best. Let the light blaze in, and the blanched feebleness becomes vigorous and unfolds itself. How much more will light be the condition of fruitfulness when the very light itself is the seed from which all fruit is developed.

But, still further, mark how there must be an all-round completeness in order that we shall fairly set forth the glory and power of the light of which our faith makes us children and partakers. The fruit is in all goodness and righteousness and truth.' These three aspects--the good, the right, the true--may not be a scientific, ethical classification, but they give a sufficiently plain and practical distinction. Goodness, in which the prevailing idea is beneficence and the kindlier virtues; righteousness, which refers to the sterner graces of justice; truth, in which the prevalent idea is conformity in action with facts and the conditions of man's life and entire sincerity--these three do cover, with sufficient completeness, the whole ground of possible human excellence. But the Apostle widens them still further by that little word all.

We all tend to cultivate those virtues which are in accordance with our natural dispositions, or are made most easy to us by our circumstances. And there is nothing in which we more need to seek comprehensiveness than in the effort to educate ourselves into, and to educe from ourselves, kinds of goodness and forms of excellence which are not naturally in accordance with our dispositions, or facilitated by our circumstances. The tree planted in the shrubbery will grow all lopsided; the bushes on the edge of the cliff will be shorn away on the windward side by the teeth of the south-western gale, and will lean over northwards, on the side of least resistance. And so we all are apt to content ourselves with doing the good things that are easiest for us, or that fit into our temperament and character. Jesus Christ would have us to be all-round men, and would that we should seek to aim after and possess the kinds of excellence that are least cognate to our characters. Are you strong, and do you pride yourself upon your firmness? Cultivate gentleness. Are you amiable, and pride yourself, perhaps, upon your sympathetic tenderness? Try to get a little iron and quinine into your constitution. Seek to be the man that you are least likely to be, and aim at a comprehensive development of all righteousness and goodness and truth.'

Further, remember that this all-round completeness is not attained as the result of an effortless growth. True, these things are the fruits of the light, but also true, they are the prizes of struggle and the trophies of warfare, No man will ever attain to the comprehensive moral excellence which it is in his own power to win; no Christian will ever be as all-round a good man as he has the opportunities of being, unless he makes it his business, day by day, to aim after the conscious increase of gifts that he possesses, and the conscious appropriation and possession of those of which he is still lacking. Nothing of itself will come,' or very little. True, the light will shine out in variously tinted ray if it be in a man, as surely as from the seed come the blade and the ear and the full corn in the ear, but you will not have nor keep the light which thus will unfold itself unless you put forth appropriate effort. Christ comes into our hearts, but we have to bring Him there. Christ dwells in our hearts, but we have to work into our nature, and work out in action, the gifts that He bestows. They will advance but little in the divine life who trust to the natural unfolding of the supernatural life within them, and do not help its unfolding by their own resolute activity. Walk as children of the light.' There is your duty, for the fruit of the light is all righteousness.' One might have supposed that the commandments would be, Be passive as children of the light, for the light will grow.' But the Apostle binds together, as always, the two things, the divine working and the human effort at reception, retention, and application of that divine work, just as he does in the great classical passage, Work out your own salvation, for it is God that worketh in you.'

II. Secondly, The General Exhortation Of My Text Widens Out Itself Into This, Test All Things By Christ's Approval Of Them.

Proving what is well pleasing unto the Lord.' That, according to the natural construction of the Greek, is the main way by which the Apostle conceives that his general commandment of walking as children of the light' is to be carried out. You do it if, step by step, and moment by moment, and to every action of life, you apply this standard--Does Christ like it? Does it please Him? When that test is rigidly applied, then, and only then, will you walk as becomes the children of the light.

So, then, there is a standard--not what men approve, not what my conscience, partially illuminated, may say is permissible, not what is recognised as allowable by the common maxims of the world round about us, but Christ's approval. How different the hard, stern, and often unwelcome prescriptions of law and rigidity of some standards of right become when they are changed into that which pleases the Divine Lord and Lover! Surely it is something blessed that the hard, cold, and to such a large extent powerless conceptions of duty or obligation shall be changed into pleasing Jesus Christ; and that so our hearts shall be enlisted in the service of our consciences, and love shall be glad to do the Beloved's will. There are many ways by which the burden of life's obligations is lightened to the Christian. I do not know that any of them is more precious than the fact that law is changed into His will, and that we seek to do what is right because it pleases the Master. There is the standard.

It will be easy for us to come to the right appreciation of individual actions when we are living in the light. Union with Jesus Christ will make us quick to discern His will. We have a conscience;--well, that needs educating and enlightening, and very often correcting. We have the Word of God;--well, that needs explanation, and needs to be brought close to our hearts. If we have Christ dwelling in us, in the measure in which we are in sympathy with Him, we shall be gifted with clear eyes, not indeed to discern the expedient--that belongs to another region altogether-but we shall be gifted with very clear eyes to discern right from wrong, and there will be an instinctive recoil from the evil, and an instinctive attachment of ourselves to the good. If we are in the Lord we shall easily be able to prove what is acceptable and well-pleasing to Him.

We shall never walk as the children of the light, unless we have the habit of referring everything, trifles and great things, to His arbitrament, and seeking in them all to do what is pleasing in His sight. The smallest deed may be brought under the operation of the largest principles. Gravitation influences the microscopic grain of sand as well as planets and sun. There is nothing so small but you can bring it into this category--it either pleases or displeases Jesus Christ. And the faults into which Christian men fall and in which they continue are very largely owing to their carelessness in applying this standard to the small things of their daily lives. The sleepy Custom House officers let the contraband article in because it seems to be of small bulk. There are old stories about how strong castles were taken by armed men hidden in an innocent-looking cart of forage. Do you keep up a rigid inspection at the frontier, and see to it that everything vindicates its right to enter because it is pleasing to Jesus Christ.

III. Thirdly, We Have Here Another Expansion Of The General Command, And That Is, Keep Well Separate From The Darkness.

Have no fellowship with the unfruitful works of darkness, but rather reprove them.' Now, your time will not allow me to dwell, as I had hoped to do, upon the considerations to be suggested here. The very briefest possible mention of them is all that I can afford.

The unfruitful works of darkness';--well, then, the darkness has its works, but though they be works they are not worth calling fruit. That is to say, nothing except the conduct which flows from union with Jesus Christ so corresponds to the man's nature and relations, or has any such permanence about it as to entitle it to be called fruit. Other acts may be works,' but Paul will not dishonour the great word fruit' by applying it to such rubbish as these, and so he brands them as unfruitful works of darkness.'

Keep well clear of them, says the Apostle. He is not talking here about the relations between Christians and others, but about the relations between Christian men and the works of darkness. Only, of course, in order to avoid fellowship with the works you will sometimes have to keep yourselves well separate from their doers. Much association with such men is forced upon us by circumstances, and much is the imperative duty of Christian beneficence and charity. But I venture to express the strong and growing conviction that there are few exhortations that the secularised Church of this generation needs more than this commandment of my text: Have no fellowship with the unfruitful works of darkness.' What communion hath light with darkness?' Ah! we see plenty of it, unnatural as it is, in the so-called Church of to-day. What concord hath Christ with Belial? What part hath he that believeth with an infidel? Come ye out from among them, and be ye separate.'

And, brethren, remember, a part of the separation is that your light shall be a constant condemnation of the darkness. But rather reprove them,' says my text; that is a work that devolves upon all Christians. It is to be done, no doubt, by the silent condemnation of evil which ever comes from the quiet doing of good. As an old preacher has it, The presence of a saint hinders the devil of elbow-room for doing his tricks.' The old legend told us that the fire-darting Apollo shot his radiant arrows against the pythons and dragons of the slime.' The sons of light have the same office--by their light of life to make the darkness aware of itself, and ashamed of itself; and to change it into light.

But silent reproving is not all our duty. The Christian Church has wofully fallen beneath its duty, not only in regard to its complicity with the social crimes of each generation, but in regard to its cowardly silence towards them; especially when they flaunt and boast themselves in high places. What has the Church said worthy of itself in regard to war? What has the Church said worthy of itself in regard to impurity? What has the Church said worthy of itself in regard to drunkenness? What has the Church said worthy of itself in regard to the social vices that are honeycombing society and this city to-day? If you are the sons of light, walk as the sons of light, and have no fellowship with the unfruitful works of darkness'; but set the trumpet to your lips, and declare unto My people their transgressions, and to the house of Israel their sin.'

Maclaren: Eph 5:9

The Fruit Of The Light

The fruit of the light is in all goodness and righteousness and truth.'--Eph. 5:9 (R.V.)

This is one of the cases in which the Revised Version has done service by giving currency to an unmistakably accurate and improved reading. That which stands in our Authorised Version, the fruit of the Spirit,' seems to have been a correction made by some one who took offence at the violent metaphor, as he conceived it, that light' should bear fruit,' and desired to tinker the text so as to bring it into verbal correspondence with another passage in the Epistle to the Galatians, where the fruits of the Spirit' are enumerated. But the reading, the fruit of the light,' has not only the preponderance of manuscript authority in its favour, but is preferable because it preserves a striking image, and is in harmony with the whole context.

The Apostle has just been exhorting his Ephesian friends to walk as children of the light,' and before he goes on to expand and explain that injunction he interjects this parenthetical remark, as if he would say, To be true to the light that is in you is the sum of duty, and the condition of perfectness, for the fruit of the light is in all goodness and righteousness and truth.' That connection is entirely destroyed by the substitution of spirit.' The whole context, both before and after my text, is full of references to the light as working in the life; and a couple of verses after it we read about the unfruitful works of darkness,' an expression which evidently looks back to my text.

So please to understand that our text in this sermon is--The fruit of the light consists in all goodness and righteousness and truth.'

I. Now, First Of All, I Have Just A Word To Say About This Light Which Is Fruitful.

Note--for it is, I think, not without significance--a minute variation in the Apostle's language in this verse and in the context. He has been speaking of light,' now he speaks of the light'; and that, I think, is not accidental. The expression,' walk as children of light,' is more general and vague. The expression, the fruit of the light,' points to some specific source from which all light flows. And observe, also, that we have in the previous context, Ye were sometime darkness, but now are ye light in the Lord,' which evidently implies that the light of which my text speaks is not natural to men, but is the result of the entrance into their darkness of a new element.

Now I do not suppose that we should be entitled to say that Paul here is formally anticipating the deep teaching of the Apostle John that Jesus Christ is the Light of men,' and especially of Christian men. But he is distinctly asserting, I think, that the light which blesses and hallows humanity is no diffused glow, but is all gathered and concentrated into one blazing centre, from which it floods the hearts of men. Or, to put away the metaphor, he is here asserting that the only way by which any man can cease to be, in the doleful depths of his nature, darkness in its saddest sense is by opening his heart through faith, that into it there may rush, as the light ever does where an opening--be it only a single tiny cranny--is made, the light which is Christ, and without whom is darkness.

I know, of course, that, apart altogether from the exercise of faith in Jesus Christ, there do shine in men's hearts rays of the light of knowledge and of purity; but if we believe the teaching of Scripture, these, too, are from Christ, in His universally-diffused work, by which, apart altogether from individual faith, or from a knowledge of revelation, He is the light that lighteth every man coming into the world.' And I hold that, wheresoever there is conscience, wheresoever there is judgment and reason, wheresoever there are sensitive desires after excellence and nobleness, there is a flickering of a light which I believe to be from Christ Himself. But that light, as widely diffused as humanity, fights with, and is immersed in, darkness. In the physical world, light and darkness are mutually exclusive: where the one is the other comes not; but in the spiritual world the paradox is true that the two co-exist. Apart from revelation and the acceptance of Jesus Christ's person and work by our humble faith, the light struggles with the darkness, and the darkness obstinately refuses to admit its entrance, and comprehendeth it not.' And so, ineffectual but to make restless and to urge to vain efforts and to lay up material for righteous judgment, is the light that shines in men whose hearts are shut against Christ. The fruitful light is Christ within us, and, unless we know and possess it by the opening of heart and mind and will, the solemn words preceding my text are true of us: Ye were sometime darkness.' Oh, brother! do you see to it that the subsequent words are true of you: Now are ye light in the Lord.' Only if you are in Christ are you truly light.

II. Now, Secondly, Notice The Fruitfulness Of This Indwelling Light.

Of course the metaphor that light, like a tree, grows and blossoms and puts forth fruit, is a very strong one. And its very violence and incongruity help its force. Fruit is generally used in Scripture in a good sense. It conveys the notion of something which is the natural outcome of a vital power, and so, when we talk about the light being fruitful, we are setting, in a striking image, the great Christian thought that, if you want to get right conduct, you must have renewed character; and that if you have renewed character you will get right conduct. This is the principle of my text. The light has in it a productive power; and the true way to adorn a life with all things beautiful, solemn, lovely, is to open the heart to the entrance of Jesus Christ.

God's way is--first, new life, then better conduct. Men's way is, cultivate morality, seek after purity, try to be good.' And surely conscience and experience alike tell us that that is a hopeless effort. To begin with what should be second is an anachronism in morals, and will be sure to result in failure in practice. He is not a wise man that tries to build a house from the chimneys downwards. And to talk about making a man's doings good before you have secured a radical change in the doer, by the infusion into him of the very life of Jesus Christ Himself, is to begin at the top story, instead of at the foundation. Many of us are trying to put the cart before the horse in that fashion. Many of us have made the attempt over and over again, and the attempt always has failed and always will fail. You may do much for the mending of your characters and for the incorporation in your lives of virtues and graces which do not grow there naturally and without effort. I do not want to cut the nerves of any man's strugglings, I do not want to darken the brightness of any man's aspirations, but I do say that the people who, apart from Jesus Christ, and the entrance into their souls by faith of His quickening power, are seeking, some of them nobly, some of them sadly, and all of them vainly, to cure their faults of character, will never attain anything but a superficial and fragmentary goodness, because they have begun at the wrong end.

But make the tree good,' and its fruit will be good. Get Christ into your heart, and all fair things will grow as the natural outcome of His indwelling. The fruitfulness of the light is not put upon its right basis until we come to understand that the light is Christ Himself, who, dwelling in our hearts by faith, is made in us as well as unto us wisdom, and righteousness, and salvation, and redemption.' The beam that is reflected from the mirror is the very beam that falls on the mirror, and the fair things in life and conduct which Christian people bring forth are in very deed the outcome of the vital power of Jesus Christ which has entered into them. I live, yet not I, but Christ liveth in me,' is the Apostle's declaration in the midst of his struggles; and the perfected saints before the throne cast their crowns at His feet, and say, Not unto us! not unto us, but unto Thy name be the glory.' The talent is the Lord's, only the spending of it is the servant's. And so the order of the Divine appointment is, first, the entrance of the light, and then the conduct that flows from it.

Note, too, how this same principle of the fruitfulness of the light gives instruction as to the true place of effort in the Christian life. The main effort ought to be to get more of the light into ourselves. Abide in Me, and I in you.' And so, and only so, will fruit come.

And such an effort has to take in hand all the circumference of our being, and to fix thoughts that wander, and to still wishes that clamour, and to empty hearts that are full of earthly loves, and to clear a space in minds that are crammed with thoughts about the transient and the near, in order that the mind may keep in steadfast contemplation of Jesus, and the heart may be bound to Him by cords of love that are not capable of being snapped, and scarcely of being stretched, and the will may in patience stand saying, Speak, Lord! for Thy servant heareth'; and the whole tremulous nature may be rooted and built up in and on Him. Ah, brother! if we understand all that goes to the fulfilment of that one sweet and merciful injunction, Abide in Me,' we shall recognise that there is the field on which Christian effort is mainly to be occupied.

But that is not all. For there must be likewise the effort to appropriate, and still more to manifest in conduct, the fruit-bringing properties of that indwelling light. Giving all diligence add to your faith.' Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of the Lord.' We are often told that just as we trust Christ for our forgiveness and acceptance, so we are to trust Him for our sanctifying and perfecting. It is true, and yet it is not true. We are to trust Him for our sanctifying and our perfecting. But the faith which trusts Him for these is not a substitute for effort, but it is the foundation of effort. And the more we rely on His power to cleanse us from all evil, the more are we bound to make the effort in His power and in dependence on Him, to cleanse ourselves from all evil, and to secure as our own the natural outcomes of His dwelling within us, which are the fruits of the light.'

III. And So, Lastly, Notice The Specific Fruits Which The Apostle Here Dwells Upon.

They consist, says he, in all goodness and righteousness and truth. Now goodness' here seems to me to be used in its narrower sense, just as the same Apostle uses it in the Epistle to the Romans, in contrast with righteousness,' where he says, for a good man some would even dare to die.' There he means by good,' as he does here by goodness,' not the general expression for all forms of virtue and gracious conduct, but the specific excellence of kindliness, amiability, or the like. Righteousness,' again, is that which rigidly adheres to the strict law of duty, and carefully desires to give to every man what belongs to him, and to every relation of life what it requires. And truth' is rather the truth of sincerity, as opposed to hypocrisy and lies and shams, than the intellectual truth as opposed to error.

Now, all these three types of excellence--kindliness, righteousness, truthfulness--are apt to be separated. For the first of them--amiability, kindliness, gentle-ness-is apt to become too soft, to lose its grip of righteousness, and it needs the tonic of the addition of those other graces, just as you need lime in water if it is to make bone. Righteousness, on the other hand, is apt to become stern, and needs the softening of goodness to make it human and attractive. The rock is grim when it is bare; it wants verdure to drape it if it is to be lovely. Truth needs kindliness and righteousness, and they need truth. For there are men who pride themselves on speaking out,' and take rudeness and want of regard for other people's sensitive feelings to be sincerity. And, on the other hand, it is possible that amiability may be sweeter than truth is, and that righteousness may be hypocritical and insincere. So Paul says, Let this white light be resolved in the prism of your characters into the threefold rays of kindliness, righteousness, truthfulness.'

And then, again, he desires that each of us should try to make our own a fully developed, all-round perfection--all goodness and righteousness and truth; of every sort, that is, and in every degree. We are all apt to cultivate graces of character which correspond to our natural disposition and make. We are all apt to become torsos, fragmentary, one-sided, like the trees that grow against a brick wall, or those which stand exposed to the prevailing blasts from one quarter of the sky. But we should seek to appropriate types of excellence to which we are least inclined, as well as those which are most in harmony with our natural dispositions. If you incline to kindliness, try to brace yourselves with righteousness; if you incline to righteousness, to take the stein, strict view of duty, and to give to every man what he deserves, remember that you do not give men their dues unless you give them a great deal more than their deserts, and that righteousness does not perfectly allot to our fellows what they ought to receive from us, unless we give them pity and indulgence and forbearance and forgiveness when it is needed. The one light breaks into all colours--green in the grass, purple and red in the flowers, flame-coloured in the morning sky, blue in the deep sea. The light that is in us ought, in like manner, to be analysed into, and manifested in, whatsoever things are lovely and of good report.'

And so, dear friends, here is a test for us all. Devout emotion, orthodox creed, practical diligence in certain forms of benevolence and philanthropic work, are all very well; but Jesus Christ came to make us like Himself, and to turn our darkness into light that betrays its source by its resemblance, though it be a weakened one, to the sun from which it came. We have no right to call ourselves Christ's followers unless we are, in some measure, Christ's pictures.

Here is a message of cheer and hope for us all. We have all tried, and tried, and tried, over and over again, to purge and mend these poor characters of ours. How long the toil, how miserable and poor the results! A million candles will not light the night; but when God's mercy of sunrise comes above the hills, beasts of prey slink to their dens and birds begin to sing, and flowers open, and growth resumes again. We cannot mend ourselves except partially and superficially; but we can open will, heart, and mind, by faith, for His entrance; and where He comes, there He slays the evil creatures that live in and love the dark, and all gracious things will blossom into beauty. If we are in the Lord we shall be light; and if the Lord, who is the Light, is in us, we, too, shall bear fruits of all righteousness and goodness and truth.'

Maclaren: Eph 5:10

Pleasing Christ

Proving what is acceptable unto the Lord.'--Eph. 5:10.

THESE words are closely connected with those which precede them in the 8th verse--Walk as children of light.' They further explain the mode by which that commandment is to be fulfilled. They who, as children of light, mindful of their obligations and penetrated by its brightness, seek to conform their active life to the light to which they belong, are to do so by making experiment of, or investigating and determining, what is acceptable to the Lord.' It is the sum of all Christian duty, a brief compendium of conduct, an all-sufficient directory of life.

There need only be two remarks made by way of explanation of my text. One is that the expression rendered acceptable' is more accurately and forcibly given, as in the Revised Version, by the plainer word well-pleasing.' And the other is that the Lord' here, as always in the New Testament--unless the context distinctly forbids it--means Jesus Christ. Here the context distinctly demands it. For only a sentence or two before, the Apostle has been speaking about those who were sometime darkness having been made light in the Lord '--which is obviously in Jesus Christ.

And here, therefore, what pleases Christ is the Christian's highest duty, and the one prescription which is required to be obeyed in order to walk in the light is, to do that which pleases Him.

I. Brief Words, Comprehensive, Going Deep Into The Secrets Of Holy And Noble Living.

So, then, in these brief words, so comprehensive, and going so deep into the secrets of holy and noble living, I want you to notice that we have, first, the only attitude which corresponds to our relations to Christ.

How remarkable it is that this Apostle should go on the presumption that our conduct affects Him, that it is possible for us to please, or to displease Jesus Christ now. We often wonder whether the beloved dead are cognisant of what we do; and whether any emotions of something like either our earthly complacency or displeasure, can pass across the undisturbed calm of their hearts, if they are aware of what their loved ones here are doing. That question has to be left very much in the dark, however our hearts may sometimes seek to enforce answers. But this we know, that that loving Lord, not merely by the omniscience of His divinity, but by the perpetual knowledge and sympathy of His perfect manhood, is not only cognizant of, but is affected by, the conduct of His professed followers here on earth. And since it is true that He now is not swept away into some oblivious region where the dead are, but is close beside us all, cognizant of every act, watching every thought, and capable of having something like a shadow of a pang passing across the Divine depth of His eternal joy and repose at the right hand of God, then, surely, the only thing that corresponds to such a relationship as at present subsists between the Christian soul and the Lord is that we should take as our supreme and continual aim that,' whether present or absent, we should be well-pleasing to Him.' Nor does that demand rest only upon the realities of our present relation to that Lord, but it goes back to the past facts on which our present relation rests. And the only fitting response to what He has been and done for us is that we should, each of us, in the depth of our hearts, and in the widest circumference of the surface of our lives, enthrone Him as absolute Lord, and take His good pleasure as our supreme law. Jesus Christ is King because He is Redeemer. The only adequate response to what He has done for me is that I should absolutely submit myself to Him, and say to Him,' O Lord! truly I am Thy servant! Thou hast loosed my bonds.' The one fitting return to make for that Cross and Passion is to enthrone His will upon my will, and to set Him as absolute Monarch over the whole of my nature. Thoughts, affections, purposes, efforts, and all should crown Him King, because He has died for me. The conduct which corresponds to the relations which we bear to Christ as the present Judge of our work, and the Redeemer of our souls by His mighty deed in the past, is this of my text, to make my one law His will, and to please Him that hath called me to be His soldier.

The meaning of being a Christian is that, in return for the gift of a whole Christ, I give my whole self to Him. Why call ye me Lord! Lord! and do not the things which I say?' If He is what He assuredly is to every one of us, nothing can be plainer than that we are thereby bound by obligations which are not iron, but are more binding than if they were, because they were woven out of the cords of love and the bands of a man, bound to serve Him supremely, Him only, Him always, Him by the suppression of self, and the making His pleasure our law.

II. Now, Secondly, Let Me Ask You To Notice That We Have Here The All-Sufficient Guide For Practical Life.

It sounds very mystical, and a trifle vague, to say, Do everything to please Jesus Christ. It is all comprehensive; it is mystical in the sense that it goes down below the mere surface of prescriptions about conduct. But it is not vague, and it is capable of immediate application to every part, and to every act, of every man's life.

For what is it that pleases Jesus Christ? His own likeness; as, according to the old figure--which is, I suppose, true to spiritual facts, whether to external facts or not--the refiner knows that the metal is ready to flow when he can see his own face in it. Jesus Christ desires most that we should all be like Him. That we are to bear His image is as comprehensive, and at the same time as specific, a way of setting forth the sum of Christian duty, as are the words of my text. The two phrases mean the same thing.

And what is the likeness to Jesus Christ which it is thus our supreme obligation and our truest wisdom and perfection to bear? Well! we can put it all into two words--self-suppression and continual consciousness of obedience to the Divine will. The life of Jesus Christ, in its brief records in Scripture, is felt by every thoughtful man to contain within its narrow compass adequate direction for, and to set forth the ideal of, human life. That is not because He went through all varieties of earthly experience, for He did not. The life of a Jewish peasant nineteen centuries ago was extremely unlike the life of a Manchester merchant, of a college professor, of a successful barrister, of a struggling mother, in this present day. But in the narrow compass of that life there are set forth these two things, which are the basis of all human perfection--the absolute annihilation of self-regard, and the perpetual recognition of a Divine will. These are the things which every Christian man and woman is bound by the power of Christ's Cross to translate into the actions correspondent with their particular circumstances. And so the student at his desk and the sailor on his deck, the miner in his pit, the merchant on Change, the worker in various handicrafts, may each be sure that they are doing what is pleasing to Christ if, in their widely different ways, they seek to do what they can do in all the varieties of life--crucify self, and commune with God.

That is not easy. Whatever may be the objections to be brought against this summary of Christian duty, the objection that it is vague is the last that can be sustained. Try it, and you will find out that it is anything but vague. It will grip tight enough, depend upon it. It will go deep enough down into all the complexities of our varying circumstances. If it has a fault (which it has not) it is in the direction of too great stringency for unaided human nature. But the stringency is not too great when we depend upon Him to help us, and an impossible ideal is a certain prophet of its own fulfilment some day.

So, brethren, here is the sufficient guide, not because it cumbers us with a mass of wretched little prescriptions such as a martinet might give, about all sorts of details of conduct. That is left to profitless casuists like the ancient rabbis. But the broad principles will effloresce into all manner of perfectnesses and all fruits. He that has in his heart these thoughts, that the definition of virtue is pleasing Jesus Christ, that the concrete form of goodness is likeness to Him, and that the elements of likeness to Him are these two, that I should never think about myself, and always think about God, needs no other guide or instructor to fill his life with whatsoever things are lovely and of good report,' and to make his own all that the world calls virtue, and all which the consciences of good men have conspired to praise.

But not only does this guide prove its sufficiency by reason of its comprehensiveness, but also because there is no difficulty in ascertaining what at each moment it prescribes. Of course, I know that such a precept as this cannot contain in itself guidance in matters of mere practical expediency. But, apart from these--which are to be determined by the ordinary exercise of prudence and common sense--in regard to the right and the wrong of our actions, I believe that if a man wants to know Christ's will, and takes the way of knowing it which Christ has appointed, he shall not be left in darkness, but shall have the light of life.

For love has a strange power of divining love's wishes, as we all know, and as many a sweetness in the hearts and lives of many of us has shown us. If we cherish sympathy with Jesus Christ we shall look on things as He looks on them, and we shall not be left without the knowledge of what His pleasure is. If we keep near enough to Him the glance of His eye will do for guidance, as the old psalm has it. They are rough animal natures that do not understand how to go, unless their instructors be the crack of the whip or the tug of the bridle. I will guide thee with Mine eye.' A glance is enough where there are mutual understanding and love. Two musical instruments in adjoining rooms, tuned to the same pitch, have a singular affinity, and if a note be struck on the one the other will vibrate to the sound. And so hearts here that love Jesus Christ and keep in unison with Him, and are sympathetic with His desires, will learn to know His will, and will re-echo the music that comes from Him. And if our supreme desire is to know what pleases Jesus Christ, depend upon it the desire will not be in vain. If any man wills to do His will he shall know of the doctrine.' Ninety per cent. of all our perplexities as to conduct come from our not having a pure and simple wish to do what is right in His sight, clearly supreme above all others. When we have that wish it is never left unsatisfied.

And even if sometimes we do make a mistake as to what is Christ's pleasure, if our supreme wish and honest aim in the mistake have been to do His pleasure, we may be sure that He will be pleased with the deed. Even though its body is not that which He willed us to do, its spirit is that which He does desire. And if we do a wrong thing, a thing in itself displeasing to Him, whilst all the while we desired to please Him, we shall please Him in the deed which would otherwise have displeased Him. And so two Christian men, for instance, who take opposite sides in a controversy, may both of them be doing what is well-pleasing in His sight, whilst they are contradicting one another, if they are doing it for His sake. And it is possible that the inquisitor and his victim may both have been serving Christ. At all events, let us be sure of this, that whensoever we desire to please Him, He will help us to do it, and ordinarily will help us by making clear to us the path on which His smile rests.

III. Again, Notice That We Have Here An All-Powerful Motive For Christian Life.

The one thing which all other summaries of duty lack is motive power to get themselves carried into practice. But we all know, from our own happy human experience, that no motive which can be brought to bear upon men is stronger, when there are loving hearts concerned, than this simple one, Do it to please me.' And that is what Jesus Christ really says. That is no piece of mere sentiment, brethren, nor of mere pulpit rhetoric. That is the deepest thought of Christian morality, and is the distinctive peculiarity which gives the morality of the New Testament its clear supremacy over all other. There are precepts in it far nobler and loftier than can be found elsewhere. The perspective of virtues and graces in it is different from that which ordinarily prevails amongst men. But I do not think that it is in the details of its precepts so much as in the communication of power to obey them, and in the suggestion of the motive which makes them all easy, that the difference of Christ's ethics from all the teaching of the world beside is most truly to be found.

And here lies the excellence thereof. It is a poor, cold thing to say to a man, Do this because it is right.' It is a still more powerless thing to say to him, Do this because it is expedient.' Do this because, in the long run, it leads to happiness.' It is all different when you say, Do this to please Jesus Christ, to please that Christ who pleased not Himself but gave Himself for you.' That is the fire that melts the ore. That is the heat that makes flexible the hard, stiff material. That is the motive which makes duty delight, which makes the rough places plain' and the crooked things straight.' It does not abolish natural tastes, it does not supersede natural disinclinations, but it does smooth and soften unwelcome and hard tasks, and it invests service with a halo of glory, and changes the coldness of duty into rosy light; as when the sunrise strikes on the peaks of the frozen mountains. The one motive which impels men, and can be trusted to secure in them whatsoever things are noble, is to please Him.

So we have the secret of blessedness in these words. For self-submission and suppression are blessedness. Our miseries come from our unbridled wills, far more than from our sensitive organisations. It is because we do not accept providences that providences hurt. It is because we do not accept the commandments that the commandments are burdensome. Those who have no will, except as it is vitalised by God's will, have found the secret of blessedness, and have entered into rest. In the measure in which we approximate to that condition, our wills will be Strengthened as well as our hearts set at ease.

And blessedness comes, too, because the approbation of the Master, which is the aim of the servant, is reflected in the satisfaction of an approving conscience, which points onwards to the time when the Master's approval shall be revealed in the servant's glory.

I was reading the other day about a religious reformer who arose in Eastern lands a few years since, and gathered many disciples. He and his principal follower were seized and about to be martyred. They were suspended by cords from a gibbet, to be fired at by a platoon of soldiers. And as they hung there, the disciple turned to his teacher, and as his last word on earth said, Master! are you satisfied with me?' His answer was a silent smile; and the next minute a bullet was in his heart. Dear brethren, do you turn to Jesus Christ with the same question, Master! art Thou satisfied with me?' and you will get His smile here; and hereafter, Well done, good and faithful servant.'

Maclaren: Eph 5:11

Unfruitful Works Of Darkness

And have no fellowship with the unfruitful works of darkness, but rather reprove them.'--Eph. 5:11.

WE have seen in a former sermon that' the fruit,' or outcome, of the Light' is a comprehensive perfection, consisting in all sorts and degrees of goodness and righteousness and truth. Therefore, the commandment, Walk as children of the light,' sums up all Christian morality. Is there need, then, for any additional precept? Yes; for Christian people do not live in an empty world. If there were no evil round them, and no proclivity to evil within them, it would be amply sufficient to say to them,' Be true to the light which you behold.' But since both these things are, the commandment of my text is further necessary. We do not work in vacuum, and therefore friction and atmosphere have to be taken account of; and an essential part of walking as children of the light' is to know how to behave ourselves when confronted with the works of darkness.'

These Ephesian Christians lived in a state of society honeycombed with hideous immorality, the centre of which was the temple, which was their city's glory and shame. It was all but impossible for them to have nothing to do with the works of evil, unless, indeed, they went out of the world. But the difficulty of obedience does not affect the duty of obedience, nor slacken in the smallest degree the stringency of a command. This obligation lies upon us as fully as it did upon them, and the discharge of it by professing Christians would bring new life to moribund churches.

I. Let Me Ask You To Note With Me, First, The Fruitlessness Inherent In All The Works Of Darkness.

You may remember that I pointed out, in a former discourse on the context, that the Apostle, here and elsewhere, draws a very significant distinction between works' and fruit,' and that distinction is put very strikingly in the words of my text. There are works which are barren. It is a grim thought that there may be abundant activity which, in the eyes of God, comes to just nothing; and that pages and pages of laborious calculations, when all summed up, have for result a great round O. Men are busy, and hosts of them are doing what the old fairy stories tell us that evil spirits were condemned to do--spinning ropes out of sea-sand; and their life-work is nought when they come to reckon it up.

I have no time to dwell upon this thought, but I wish, just for a moment or two, to illustrate it.

All godless life is fruitless, inasmuch as it has no permanent results. Permanent results of a sort, indeed, follow everything that men do, for all our actions tend to make character, and they all have a share in fixing that which depends upon character--viz. destiny, both here and yonder. And thus the most fleeting of our deeds, which in one aspect is as transitory as the snow upon the great plains when the sun rises, leaves everlasting traces upon ourselves and upon our condition. But yet acts concerned with transitory things may have permanent fruit, or may be as transient as the things with which they are concerned. And the difference depends on the spirit in which they are done. If the roots are only in the surface-skin of soil, when that is pared off the plant goes. A life that is to be eternal must strike its roots through all the superficial humus down to the very heart of things. When its roots twine themselves round God then the deeds which blossom from them will blossom unfading for ever.

Think of men going empty-handed into another world, and saying, O Lord! I made a big fortune in Manchester when I lived there, and I left it all behind me'; or, I mastered a science, and one gleam of the light of eternity has antiquated it'; or, I gained prizes, won my aims, and they have all dropped from my hands, and here I stand, having to say in the most tragic sense: Nothing in my hands I bring.' And another man dies in the Lord, and his works do follow' him. It is not every vintage that bears exportation. Some wines are mellowed by crossing the ocean; some are turned into vinegar. The works of darkness are unfruitful because they are transient.

And they are unfruitful because, whilst they last, they yield no real satisfaction. The Apostle could say to another Church with a certainty as to what the answer would be,' What fruit had ye then'--when ye were doing them--in the things whereof ye are now ashamed?' And the answer is None!' Of course, it is true that men do bad things because they like them better than good. Of course, it is true that the misery of mankind is that they have no appetite in the general for the only real satisfaction. But it is also true that no man who feeds his heart and mind on anything short of God is really at rest in anything that he does or possesses. Occasional twinges of conscience, dim perceptions that after all they are walking in a vain show; glimpses of nobler possibilities, a vague unrest, an unwillingness to reflect and look the facts of their condition in the face, like men that will not take stock because they half suspect that they are insolvent--these are the conditions that attach to all godless men's lives. There is no real fruit for their thirsty lips to feed upon. The smallest man is too large to be satisfied with anything short of Infinity. The human heart is like some narrow opening on a hillside, so narrow that it looks as if a glassful of water would flu it. But it goes away down, down, down into the depths of the mountain, and you may pour in hogsheads and no effect is visible. God, and God alone, brings to the thirsty heart the fruit that it needs.

Another solemn thought illustrates the unfruitfulness of a godless life. There is no correspondence between what such a man does and what he is intended to do. Think of what the most degraded and sensuous wretch that shambles about the slums of a city, sodden with beer and rotten with profligacy, could be. Think of the raptures of devout contemplation and the energies of holy work which are possible for that soul, and then say--though it is an extreme case, the principle holds in less extreme cases--Are these things that men do apart from God, however shining, noble, illustrious they may be in the eyes of the world, and trumpeted forth by the mouthpieces of popular opinion, are these things worth calling fruits fit to be borne by such a tree? No more than the cankers on a rose-bush or the galls on an oak-tree are worthy of being called fruit are these works that some of you have as the only products of a life's activity. Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?'

II. And Now, Secondly, Notice The Plain Christian Duty Of Abstinence.

Have no fellowship with the unfruitful works of darkness.' Now, the text, as it stands in our version, seems to suggest that these dark works are personified as companions whom a good man ought to avoid; and that, therefore, the bearing of the exhortation is, Have nothing to do, in your own individual lives, with evil things that one man can commit.' But I take it that, important as that injunction and prohibition is, the Apostle's meaning is somewhat different, and that my text would perhaps be more accurately translated if another word were substituted for have no fellowship with.' The original expression seems rather to mean, Do not go partners with other people in works of darkness, which it takes more than one to commit.' Or, to put it into another language, the Apostle is regarding Christian people here as members of society, and exhorting them to a certain course of conduct in reference to plain and palpable existing evils around them. And such an exhortation to the duty of plain abstinence from things that the opinion of the world around us has no objection to, but which are contrary to the light, is addressed to all Christian people.

The need of it I do not require to illustrate at any length. But let me remind you that the devil has no more cunning way of securing a long lease of life for any evil than getting Christian people and Christian Churches to give it their sanction. What was it that kept slavery alive for centuries? Largely, that Christian men solemnly declared that it was a divine institution. What is it that has kept war alive for all these centuries? Largely, that bishops and preachers have always been ready to bless colours, and to read a Christening service over a man-of-war--and, I suppose, to ask God that an eighty-ton gun might be blessed to smash our enemies to pieces, and not to blow our sailors to bits. And what is it that preserves the crying evils of our community, the immoralities, the drunkenness, the trade dishonesty, and all the other things that I do not need to remind you of in the pulpit? Largely this, that professing Christians are mixed up with them. If only the whole body of those who profess and call themselves Christians would shake their hands clear of all complicity with such things, they could not last. Individual responsibility for collective action needs to be far more solemnly laid to heart by professing Christians than ever it has been.

Nor need I remind you, I suppose, with what fatal effects on the Gospel and the Church itself all such complicity is attended. Even the companions of wrongdoers despise, whilst they fraternise with, the professing Christian who has no higher standard than their own. What was it that made the Church victorious over the combined forces of imperial persecution, pagan superstition, and philosophic speculation? I believe that among all the causes that a well-known historian has laid down for the triumph of Christianity, what was as powerful as--I was going to say even more than--the Gospel of peace and love which the Church proclaimed was the standard of austere morality which it held up to a world rotting in its own filth. And sure I am that wherever the Church says, So do not I, because of the fear of the Lord,' it will gain a power, and will be regarded with a possibly reluctant, but a very real, respect which no easy-going coming down to the level of popular moralities will ever secure for a silver-slippered Christianity. And so, brethren, I would say to you, Do not be afraid of the old name Puritan. Ignorant people use it as a scoff. It should be a crown of glory. Have no fellowship with the unfruitful works of darkness.'

But how is this to be done? Well, of course, there is only one way of abstaining, and that is, to abstain. But there are a great many different ways of abstaining. Light is not fire. And the more that Christian people feel themselves bound to stand aloof from common evils, the more are they bound to see that they do it in the spirit of the Master, which is meekness. It is always an invidious position to take up. And if we take it up with any heat and temper, with any lack of moderation, with any look of ostentation of superior righteousness, or with any trace of the Boanerges spirit which says, Let us call down fire from heaven and consume them,' our testimony will be weakened, and the world will have a right to say to us, Jesus we know, and Paul we know; but who are ye?' Who made this man a judge and a divider over us?' In meekness instructing them that oppose themselves.'

III. Lastly, Note The Still Harder Christian Duty Of Vigorous Protest.

The further duty beyond abstinence which the text enjoins is inadequately represented by our version, but rather reprove them.' For the word rendered in our version reprove' is the same which our Lord employed when He spoke of the mission of the Comforter as being to convince (or convict) the world of sin.' And it does not merely mean reprove,' but so to reprove as to produce the conviction which is the object of the reproof.

This task is laid on the shoulders of all professing Christians. A silent abstinence is not enough. No doubt, the best way, in some circumstances, to convict the darkness is to shine. Our holiness will convict sin of its ugliness. Our light will reveal the gloom. The presentation of a Christian life is the Christian man's mightiest weapon in his conflict with the world's evil But that is not all. And if Christian people think that they have done all their duty, in regard to clamant and common iniquities, by simply abstaining from them and presenting a nobler example, they have yet to learn one very important chapter of their duty. A dumb Church is a dying Church, and it ought to be; for Christ has sent us here in order, amongst other things, that we may bring Christian principles to bear upon the actions of the community; and not be afraid to speak when we are called upon by conscience to do so.

Now I am not going to dwell upon this matter, but I want just to point out to you how, in the context here, there are two or three very important principles glanced at which bear upon it. And one of them is this, that one reason for speaking out is the very fact that the evils are so evil that a man is ashamed to speak about them. Did you ever notice this context, in which the Apostle, in the next verse to my text, gives the reason for his commandment to reprove' thus--For it is a shame even to speak of those things which are done of them in secret'? Did you ever hear of a fantastic tenderness for morality so very sensitive that it is not at all shocked when the immoral things are done, but glows with virtuous indignation when a Christian man speaks out about them? There are plenty of people nowadays who tell us that it is indelicate' and indecent' and improper,' and I do not know how much else, for a Christian teacher or minister to say a word about certain moral scandals. But they do not say anything about the immorality and the indelicacy and the indecency of doing them. Let us have done with that hypocrisy, brethren. I am arguing for no disregard for proprieties; I want all fitting reticence observed, and I do not wish indiscriminate rebukes to be flung at foul things; but it is too much to require that, by reason of the very inky cloud of filth that they fling up like cuttlefish, they should escape censure. Let us remember Paul's exhortation, and reprove because the things are too bad to be spoken about.

Further, note in the context the thought that the conviction of the darkness comes from the flashing upon it of the light. All things when they are reproved are made manifest by the light.' Which, being translated into other words, is this:--Be strong in your brave protest, because it only needs that the thing should be seen as it is, and called by its right name, in order to be condemned.

The Assyrians had a belief that if ever, by any chance, a demon saw himself in a mirror, he was frightened at his own ugliness and incontinently fled. And if Christian people would only hold up the mirror of Christian principle to the hosts of evil things that afflict our city and our country, they would vanish like ghosts at sunrise. They cannot stand the light, therefore let us cast the light upon them.

And do not forget the other final principle here, which is imperfectly represented by our translation. We ought to read, Whatever is made manifest is light.' Yes. In the physical world when light falls upon a thing, you see it because there is on it a surface of light. And in the moral world the intention of all this conviction is that the thing disclosed to be darkness should, in the very disclosure, cease to be dark, should forsake its nature and be transformed into light. Such transformation is not always the case. Alas! There are evil deeds on which the light falls, and it does nothing. But the purpose in all cases should be, and the issue in many will be, that the merciful conviction by the light will be followed by the conversion of darkness into light.

And so, dear brethren, I bring this text to your hearts, and lay it upon your consciences. We may not all be called upon to speak; we are all called upon to be. You can shine, and by shining show how dark the darkness is. The obligation is laid upon us all; the commandment still comes to every Christian which was given to the old prophet, Declare unto My people their transgression, and to the house of Jacob their sin.' A quaint old writer says that the presence of a saint hinders the devil of elbow room to do his tricks.' We can all rebuke sin by our righteousness, and by our shining reveal the darkness to itself. We do not walk as children of the light unless we keep ourselves from all connivance with works of darkness, and by all means at our disposal reprove and convict them. Come out from among them, and be ye separate, and touch no unclean thing, saith the Lord.'

Paul's Reasons For Temperance

And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12. For it is a shame even to speak of those things which are done of them in secret, 13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light, 14. Wherefore he saith, Awake thou that sleeper, and arise from the dead, and Christ shall give thee light. 15. See then that ye walk circumspectly, not as fools, but wise, 16. Redeeming the time, because the days are evil. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is. 18. And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19. Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord; 20. Giving thanks always for all things unto God and the Father in the name of oar herd Jesus Christ; 21. Submitting yourselves one to another in the fear of God.'--Eph. 5:11-21.

THERE are three groups of practical exhortations in this passage, of which the first deals with the Christian as a reproving light in darkness; the second, with the Christian life as wisdom in the midst of folly; and the third with Christian sobriety and inspiration as the true exhilaration in contrast with riotous drunkenness. Probably such intoxication was prevalent in Ephesus in connection with the worship of' Diana of the Ephesians,' for Paul was not the man to preach vague warnings against vices to which his hearers were not tempted. An under-current of allusion to such orgies accompanying the popular cult may be discerned in his words.

These two preceding sets of precepts can only be briefly touched on now. They lead up to the third, and the second is built on the first by a therefore' (Eph. 5:15). The Apostle has just been saying that Christians were darkness, but are now light in the Lord,' and thence drawing the law for their life, to walk as children of light.' A very important part of such walk is recoiling from all share in the unfruitful works of darkness,'--a significant expression branding such deeds as being both bad in their source and in their results. Dark doings have consequences tragic enough and certain enough, but they are barren of all such issues as correspond to men's obligations and capacities. Their outcome is like the growths on a tree, which are not fruit, but products of disease. There is no fruit grown in the dark; there is no worthy product from us unless Christ is our light. If He is, and we are therefore light in the Lord,' we shall reprove' or convict' the Christless life. Its sinfulness will be shown by the contrast with the Christ-life. A thunder-cloud never looks so lividly black as when smitten by sunshine.

Our lives ought to make evil things ashamed to show their ugly faces. Christians should be, as it were, the incarnate conscience of a community. The Apostle is not thinking so much of words as of deeds, though words are not to be withheld when needful. The agent of reproof is the light,' which here is the designation of character as transformed by Jesus, and the process of reproof or conviction is simply the manifestation of the evil in its true nature, which comes from setting it in the beams of the light. To show sin as it is, is to condemn it; for everything that is made manifest is light.' Observe that Paul here speaks of light,' not the light,'--that is, he is speaking now not of Christian character, which he had likened to light, but of physical light to which he had likened it, and is backing up his figurative statement as to the reproving and manifesting effects of the former, by the plain fact as to the latter, that, when daylight shines on anything, it is revealed, and, as it were, becomes light. He clenches his exhortation by quoting probably an early Christian hymn, which regards Christ as the great illuminator, ready to shine on all drowsy, dark souls as soon as they stir and rouse themselves from drugged and fatal sleep.

The second set of exhortations here is connected with the former by a therefore,' which refers to the whole preceding precept. Because the Christian is to shake himself free from complicity with works of darkness, and to be their living condemnation, he must take heed to his goings. A climber on a glacier has to look to his feet, or he will slip and fall down a crevasse, perhaps, from which he will never be drawn up. Heedlessness is folly in such a world as this. " Don't care" comes to the gallows.' The temptation to go as you please' is strong in youth, and it is easy to scoff at cold-blooded folks who live by rule,' but they are the wise people, after all. A great element in that heed-fulness is a quick insight into the special duty and opportunity of the moment, for life is not merely made up of hours, but each has its own particular errand for us, and has some possibility in it which, neglected, may be lost for ever.

The mystic solemnity of time is that it is made up of seasons.' We shall walk heedfully in the degree in which we are awake to the moment's meaning, and grasp opportunity by the forelock, or, as Paul says, buy up the opportunity.' But wise heed to our walk is not enough, unless we have a sure standard by which to regulate it. A man may take great care of his watch, but unless he can compare it with a chronometer, or, as they do in Edinburgh, pull out their watches when the one o'clock gun is fired on a signal from Greenwich, he may be far out and not know it. So the Apostle adds the one way to keep our lives right, and the one source of true, practical wisdom--the understanding what the will of the Lord is.' He will not go far wrong whose instinctive question, as each new moment, with its solemn, animating possibilities, meets him, is, What wilt Thou have me to do?' He will not be nearly right who does not first of all ask that.

Then Paul comes to his precept of temperance. It naturally flows from the preceding, inasmuch as a drunken man is as sure to be incapable of taking heed to his conduct as of walking straight. He reels in both. He is stone-blind to the meaning of the moments. He hears no call, though the voice of the trumpet' may be exceeding loud,' and as for understanding what the will of the Lord is, that is far beyond him. The intoxication of an hour or the habit of drinking makes obedience to the foregoing precepts impossible. This master vice carries all other vices in its pocket.

Paul makes a daring, and, as some would think, an irreverent, comparison, when he proposes being filled with the Spirit' as the Christian alternative or substitute to being drunken with wine.' But the daring comparison suggests deep truth. The spurious exhilaration, the loosening of the bonds of care, the elevation above the pettiness and monotony of daily life, which the drunkard seeks, and is degraded and deceived in proportion as he momentarily finds, are all ours, genuinely, nobly, and to our infinite profit, if we have our empty spirits filled with that Divine Life. That exhilaration does not froth away, leaving bitter dregs in the cup. That loosening of the bonds of care, and elevation above life's sorrows, does not flow from foolish oblivion of facts, nor end in their being again roughly forced on us. Riot' bellows itself hoarse, and is succeeded by corresponding depression; but the calm joys of the Spirit-filled spirit last, grow, and become calmer and more joyful every day.

The boisterous songs of boon companions are set in contrast with the Christian psalms and hymns and spiritual songs,' which were already in use, and a snatch from one of which Paul has just quoted. Good-fellowship tempts men to drink together, and a song is a shoeing-horn for a glass; but the camaraderie is apt to end in blows, and is a poor caricature of the bond knitting all who are filled with the Spirit to one another, and making them willing to serve one another. The roystering or maudlin geniality cemented by drink generally ends in quarrels, as everybody knows that the truculent stage of intoxication succeeds the effusively affectionate one. But they who have the Spirit in them, and not only live in the Spirit,' but walk in the Spirit,' esteem each the other better than themselves. In a word, to be filled with the Spirit is the way to possess all the highest forms of the good which men are tempted to intoxication to secure, and which in it they find only for a moment, and which is coarse and unreal.

Maclaren: Eph 5:14

Sleepers At Noonday

Wherefore He saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.'--Eph. 5:14.

THIS is the close of a short digression about light.' The wherefore' at the beginning of my text seems to refer to the whole of the verses that deal with that subject. It is as if the Apostle had said, I have been telling you about light and its blessed effects. Now I tell you how you may win it for yours. The condition on which it is to be received by men is that they awake and arise from the dead.'

He saith.' Who? The speaker whose words are quoted is not named, but this is the common formula of quotation from the Old Testament. It is, therefore, probable that the word Creator' or God' is to be supplied. But there is no Old Testament passage which exactly corresponds to the words before us; the nearest approach to such being the ringing exhortation of the prophet to the Messianic Church,' Arise! Shine, for thy light is come, and the glory of the Lord is risen upon thee.' And it is probable that the Apostle is here quoting, without much regard either to the original connection or the primary purpose of the word, a well-known old saying which seemed to him appropriately to fall in with the trend of his thoughts. Like other writers he often adorns his own words with the citation of those of others without being very careful as to whether he, in some measure, diverts these from their original intention. But the words of my text fairly represent the prophetic utterance, in so far as they echo the call to the sleepers to wake, and share the prophet's confidence that light is streaming out for all those whose eyes are opened.

The want of precise correspondence between our text and the prophetic passage has led some to suppose that we have here the earliest recorded fragment of a Christian hymn. It would be interesting if that were so, but the formula of citation seems to oblige us to look to Scripture for the source from which my text is taken. However, let us leave these thoughts, and come to the text itself. It is an earnest call from God. It describes a condition, peals forth a summons, and gives a promise. Let us listen to what He saith' in all these regards.

I. First Of All, Then, The Condition Of The Persons Addressed.

The two sad metaphors, slumberers and dead, are applied to the same persons. There must, therefore, be some latitude in the application of the figures and they must be confined in their interpretation to some one or more points in which sleep and death are alike.

Now we all know that, as the proverb says, sleep is the image of death.' And what is the point of comparison? Mainly this, that the sleeper and the corpse are alike unconscious of an external world, unable to receive impressions from it,, or to put forth action on it; and there, as I take it, is especially the point which is in the Apostle's view.

The sleeper and the dead man alike are in the midst of an order of things of which they are all unaware. And you and I live in two worlds, one, this low, fleeting, material one; and the other the white, snowy peaks that girdle it as do the Alps the Lombard plains; and men live all unconscious of that which lies on their horizon. But the metaphor of a level ground encircled by mountains does not fully represent the closeness of the connection between these two worlds, of both of which every one of us is a denizen. For on all sides, pressing in upon us, enfolding us like an atmosphere, penetrating into all the material, underlying all which is visible, all of which has its roots in the unseen, is that world which the mass of men are in a conspiracy to ignore and forget. And just as the sleeper is unconscious of all around him in his chamber, and of all the stir and beauty of the world in which he lives, so the bulk of us go blind and darkling through life, absorbed in the things seen, and never lift even a momentary and lack-lustre glance to the august realities which lie behind these, and give them all their significance and beauty.

Yes; and just as in a dream men are busy with baseless phantoms that vanish and are forgotten, and seem to themselves to be occupied, whilst all the while they are lying prone and passive, so the mass of us are sleep-walkers. What are many men who will be hurrying on to the Manchester Exchange on Tuesday? What are they but men who are dreaming that they are at work, but are only at work on dreams which will vanish when the eyes are opened? Practical men, who are busy and absorbed with affairs and with the things of this present, curl their lips about idealists' of all sorts, be they idealists of thought, or of art, or of benevolence, or of religion, and call them dreamers.

The boot is on the other leg. It is the idealists that are awake, and it is you people that live for to-day, and have not learned that to-day is a little fragment and sliver of eternity--it is you who are dreamers, and all these things round about us--the solid-seeming realities--are illusions, and,

Like the bubbles on a river,Sparkling, bursting, borne away,'

they will disappear. There is only one reality, and that is God, and the only lives that lay hold of the substance are those which grasp Him. The rest of you are shadows hunting for shadows.

The two metaphors of my text coincide in suggesting another thing, and that is the awful contrast in the average life between what is in a man and what comes out of him. Dormant power,' we talk about. Ah, how tragically the true man is dormant in all the work of worldly hearts! God has made a great mistake in making you what you are, if there is no place for you to exercise your powers in but this present world, and nothing to exercise them on except the things that pass and perish. Travellers in lands where civilisation used to be, and barbarism now is, find sculptured stones from temples turned into fences for cattle-sheds and walls round pigstyes. And that is something like what men do with the faculties that God has given them. Why, the best part of you, brother, if you are not a Christian, and living a Christian life--the best part of you is asleep, and it is only the lower nature of you that is awake! Sometimes the sleepers stir uneasily. It used to be said that earthquakes were caused by a giant rolling himself from side to side in his troubled slumber. And there are earthquakes in your heart and spirit caused by the half-waking of the dormant self, the true man, who is immersed and embruted in sense and the things of time. Some of you by earthly lusts, some of you by over-indulgence in fleshly appetites, eating and drinking and the like; some of you by absorption in the mere externals of trade and profession and occupation to the entire neglect of the inward thing which would glorify and exalt these--but all of us somehow, unless we are living for God, have lulled our best, true, central self into slumber, and lie as if dead.

Now, brethren, do not forget that this exhortation of my text, and therefore this description, is addressed to a community of professing Christians. I hope you will not misunderstand me as if I thought that such a picture as I have been trying to draw applies only to men that have no religion in them at all. It applies in varying degrees to men that have, as--I was going to say the bulk, but perhaps that is exaggeration, let me say a tragically large number--of professing Christians, and a proportionate number of the professing Christians in this audience have, a little life and a great circumference of death. Dear brethren, you may call yourselves, and may be Christian people, and have somewhat shaken off the torpor, and roused yourself from the slumbering death of which I have been speaking. Remember that it still hangs to you, and that it was of Christians that the Master said: Whilst the Lord was away they all slumbered and slept'; and that it was of a Christian Church, and not of a pagan world, that the same voice from heaven said: Thou hast a name that thou livest, and art dead.' And so I beseech you, bear with me, and do not think I am scolding, or flinging about wild words at random, when I make a very earnest appeal to each individual professing, and real, Christian in this congregation, and ask them to consider, each for themselves, how much of sleep is still in their drowsy eyes, and how far it is true that the quickening life of Jesus Christ has penetrated, as the sunbeams into the darkness, into the heavy mass of their natural death.

II. Secondly, Let Me Ask You To Look At The Summons To Awake.

It comes like the morning bugle to an army, Awake, thou that sleepest, and arise from the dead.' Now, I am not going to waste your time by talking about the old, well-worn, interminable, and unprofitable controversy as to God's part and man's in this awaking, but I do wish to insist upon this plain fact, that the command here presupposes upon our parts, whether we be Christian people or not, the ability to obey. God would not mock a man by telling him to do what he cannot do. And it is perfectly clear that the one attitude in which we may be sure of God's help to keep any of His commandments, and this amongst the rest, is when we are trying to keep them. Stretch out thy hand,' said Christ to the man whose disease was that he could not stretch it out. Arise and walk,' said Christ to the man whose lifelong sadness it was that his limbs had no power. Lazarus, come forth,' said Christ unto the dull, cold ear of death. And Lazarus heard, wherever he was, and, though his feet were tangled with the graveclothes, he came stumbling out, because the power to do what he was bid had come wrapped in the command to do it. And if these other two men had turned to Jesus and said, What is the use of telling me to stretch out my hand, or me to move my limbs? Thou knowest that I can not,' they would have lain there paralysed till they died. But when they heard the command there came a tingling sense of new ability into the withered limb. And he stretched forth his hand, and it was restored whole as the other.' Ay, but the process of restoration began when he willed to stretch it out in obedience to the command, which was a promise as much as a command. So we need not trouble ourselves with the question how the dead man can arise, or how the sleeper can wake himself.

This, at all events, is clear, that if what I have been saying is true as to the main point in view in both the metaphors, viz. the unconsciousness of the unseen world, and the slumbering powers that we have within us, then the remedy for that is in our own hands. There are scarcely any limits to be put to a man's capacity of determining for himself what shall be the object of his thought, his interest, his affection, or his pursuits. You can withdraw your desires and contemplations from the intrusive and absorbing present. You can coerce yourselves to concentrate more thought than you do, more interest, affection, and effort than you have ever done, upon the things that are unseen. You can turn your gaze thither. You cannot directly and immediately regulate your feelings, but you can settle the thoughts which shall guide the feelings, and you can, and you do, fix for yourselves, though not consciously, the things which shall be uppermost in your regard, and supreme in the ordering of your life.

And so the commandment of my text is but this, Wake from the illusions; rouse yourselves to the contemplation of the things unseen and eternal Let the Lord always be before your face.' And you will be awake and alive.

III. And So My Last Point Is The Promise Of The Morning Light Which Gladdens The Wakeful Eye.

Christ shall give thee light.'

Now, if the words of my text are an allusion to the prophecy to which I have already referred, it is striking to observe, though I cannot dwell upon the thought, that Paul here unhesitatingly ascribes to Jesus Christ an action which, in the source of his quotation, is ascribed to Jehovah. Arise, shine, for thy light has come, and the glory of Jehovah is risen upon thee,' says the prophet. Arise! thou that sleepest,' says Paul, and Christ shall give thee light.' As always, he regard, his Lord as possessed of fully divine attributes; and he has learned the depth of the Master's own saying, Whatsoever things the Father doeth, these also doeth the Son likewise.' But I turn from that to the main point to be insisted upon here, that the Apostle is setting forth this as a certainty, that if a man will open his eyes he will have light enough. The sunshine is flooding the world. It falls upon the closed eyelids of the sleepers, and would fain gently lift them, that it might enter. A man needs nothing more than to shake off the slumber, and bring himself into the conscious presence of the unseen glories that surround us, in order to get light enough and to spare--whether you mean by light knowledge for guidance on the path of life, or whether you mean by it purity that shall scatter the darkness of evil from the heart, or whether you mean by it the joy that comes in the morning, radiant and fresh as the sunrise over the Eastern hills. Awake, and Christ shall give thee light.'

The miracle of Goshen is reversed, in the case of many of us, the land is flashing in the sunshine, but within our houses there is midnight darkness, not because there is not light around, but because the shutters are shut. Oh, brethren, it is a solemn thing to choose the darkness rather than the light. And you do that--though not consciously, and in so many words, making your election--by indifference, by neglect, by the direction of the main current of your thoughts and desires and aims to perishable things, and by the deeds that follow from such a disposition. These choose for you, and you, in effect, choose by them.

I beseech you, do not let Christ's own trumpet-call fall upon your ears, as if faint and far away, like the unwelcome summons that comes to a drowsy man in the morning. You know that if, having been called, he makes up his mind to lie a little longer, he is almost sure to fall more dead asleep than he was before. And if you hear, however dim, distantly, and through my poor words, Christ's voice saying to you, Awake! thou that sleepest,' do not neglect it. The only safe course is to spring up at once. If thou dost, Christ shall give thee light,' never fear. The light is all about you. You only need to open your eyes, and it will pour in. If you do not, you surround yourself with darkness that may be felt here, and ensures for yourself a horror of great darkness in the death hereafter.

Maclaren: Eph 5:15-16

Redeeming The Time

See, then, that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.'--Eph. 5:15-16.

SOME of us have, in all probability, very little more time' to redeem.' Some of us have, in all probability, the prospect of many years yet to live. For both classes my text presents the best motto for another year. The most frivolous among us, I suppose, have some thoughts when we step across the conventional boundary that seems to separate the unbroken sequence of moments into periods; and as you in your business take stock and see how your accounts stand, so I would fain, for you and myself, make this a moment in which we may see where we are going, what we are doing, and how we are using this great gift of life.

My text gives us the true Christian view of time. It tells us what to do with it, and urges by implication certain motives for the conduct.

I. We Have, First, What We Ought To Think About The Time.'

There are two words in the New Testament, both of which are translated time, but they mean very different things. One of them, the more common, simply implies the succession of moments or periods; the other, which is employed here, means rather a definite portion of time to which some definite work or occurrence belongs. It is translated sometimes season, sometimes opportunity. Both these renderings occur in immediate proximity in the Epistle to the Galatians, where the Apostle says: As we have therefore opportunity let us do good to all men, for in due season we shall reap, if we faint not.' And, again, it is employed side by side with the other word to which I have referred, in the Acts of the Apostles, where we read,' It is not for you to know the times or the seasons '--the former word simply indicating the succession of moments, the latter word indicating epochs or crises to which special work or events belong.

And so here redeeming the time' does not merely mean making the most of moments, but means laying hold of, and understanding the special significance of, life as a whole, and of each succeeding instant of it as the season for some specific duty. It is not merely time,' it is the time'; not merely the empty succession of beats of the pendulum, but these moralised, as it were, heightened, and having significance, because each is apprehended as having a special mission, and affording an opportunity for a special work.

Now, there are two aspects of that general thought, on each of which I would touch. The Apostle here uses the singular number, and speaks not of the times, but of the time'; as if the whole of life were an opportunity, a season for some one clear duty which manifestly belongs to it, and is meant to be done in it.

What is that? There are a great many ways of answering that question, but even more important perhaps than the way of answering is the mood of mind which asks it. If we could only get into this, as our habitual temper and disposition, asking ourselves what life is for, then we should have conquered nine-tenths of our temptations, and all but secured that we shall aim at the purpose which thus clearly and constantly shines before us. Oh! if I could get some of my friends here this morning, who have never really looked this solemn question in the face, to rise above the mere accidents of their daily occupations, and to take their orders, not from circumstances, or from the people whom they admire and imitate, but at first hand from considering what they really are here for, and why their days in their whole sweep are given them, I should not have spoken in vain. The sensualist answers the question in one way, the busy Manchester man in another, the careful, burdened mother in another, the student in another, the moralist in another. But all that is good in each answer is included in the wider one, that the end of life, the purpose for which the season' is granted us, is that we should glorify God and enjoy Him for ever.'

I do not care whether you say that the end for which we live is the salvation of our souls, or whether you put it in other words, and say that it is the cultivation and perfecting of a Christ-like and God-pleasing character, or whether you admit still another aspect, and say that it is the intention of time to prepare us for that which lies beyond time. Time is the lackey of eternity, and the chamberlain that opens the gates of the Kingdom of God. All these various answers are at bottom one. Life is ours mainly in order that, by faith in Jesus Christ, we should struggle, and do, and by struggles, by sorrows, and by all that befalls us, should grow liker Him, and so fitter for the calm joys of that place where the throb of the pendulum has ceased, and the hours are stable and eternal. We live here in order to get ready for living yonder. And we get ready for living yonder, when here we understand that every moment of life is granted us for the one purpose, which can be pursued through all life--viz. the becoming liker our dear Lord, and the drinking in to our own hearts more of His Spirit, and moulding our characters more in conformity with His image.

That is what my life and yours are given us for. If we succeed in that, we succeed all round. If we fail in that, whatever else we succeed in, we have failed altogether.

But then, remember, still further, the other aspect in which we can look at this thought. That ultimate, all-embracing end is reached through a multitude of nearer and intermediate ones. Whilst life, as a whole, is the season for learning to know and for possessing God, life is broken up into smaller portions and periods, each of which has some special duty appropriate to it and a lesson for the day.'

Now many of us, who entirely agree, theoretically, in saying that all life is granted for this highest purpose, go wrong here and fail to discern the significance of single moments. To-day is always commonplace; it is yesterday that is beautiful, and to-morrow that is full of possibilities, to the vulgar mind. But to-day is common and low. There are mountains ahead and mountains behind, purple with distance and radiant with sunshine, and the sky bends over them and seems to touch their crests. But here, on the spot where we stand, life seems fiat and mean, and far away from the heavens. We admit the meaning of life taken altogether, but it is very hard to break up that recognition into fragments, and to feel the worth of these fleeting moments which, just because they are here, seem to be of small account. So we forget that life is only the aggregate of small present instants, and that the hour is sixty times sixty insignificant seconds, and the day twenty-four brief hours, and the year 365 commonplace days, and the life threescore years and ten. Brethren, carry your theoretical recognition of the greatness and solemnity of the purposes for which life has been given here into each of the moments of the passing day, and you will find that there is nothing so elastic as time; and that you can crowd into a day as much as a languid thousand years do sometimes hold, of sacrifice and service, of holy joys, and of likeness to Jesus Christ. He who has learned that all the moments are heavy with significance, and pregnant with immortal issues, he, too, in some measure may share in the prerogative of the timeless God, and to Him one day may be as a thousand years, and a thousand years as one day.' It is not the beat of the pendulum or the tick of the clock that measure time, but it is the deeds which we crowd into it, and the feelings and thoughts which it ministers to us. This passing life draws all its importance from the boundless eternal issues to which it leads. Every little puddle on the paving-stones this morning, a quarter of an inch broad and a film deep, will be mirroring bright sunshine, and blue with the reflected heaven. And so we may make the little drop of our lives radiant with the image of God, and bright with the certainties of immortality.

II. Now, Note Secondly, How To Make The Most Of The Season.

Redeeming the time,' says the Apostle. The figure is very simple and natural, and has only been felt to be difficult and obscure, because people have tried to ride the metaphor further than it was meant. The questions of who is the seller and what is the price do not enter into the Apostle's mind at all. Metaphors are not to be driven so far as that. We have to confine ourselves to the simple thought that there is a need for making the opportunity which is given truly our own; and that that can only be done by giving something in exchange for it. That is the notion of purchase, is it not? Acquisition, by giving something else. Thus, says Paul, you have to buy the opportunity which time affords us.

That is to say, to begin with, life gives us opportunities and no more. We may, in and through it, become wise, good, pure, happy, noble, Christ-like, or we may not. The opportunity is there, swinging, as it were, in vacuum. Lay hold of it, says he, and turn it into more than an opportunity--even an actuality and a fact.

And how is that to be done? We have to give something away, if we get the opportunity for our very own. What have we to give away? Well, mainly the lower ends for which the moment might serve. These have to be surrendered--sometimes abandoned altogether, always rigidly restricted and kept in utter subordination to the highest purposes. To-day is given us mainly that we may learn to know God better, and to love Him more, and to serve Him more joyfully. Our daily duties are given us for the same purpose. But if we go about them without thinking of God or the highest ends which life is meant to serve, then we shall certainly lose the highest ends, and an opportunity will go past us unimproved. But if, on the other hand, whilst we follow our daily business for the sake of legitimate temporal gain, we see, above that, the aspect of daily life as educating in all Christian nobleness and lofty thoughts and purposes, then we shall have given away the lower ends for the sake of attaining the higher. You live, suppose, to found a business, to become masters of your trade, to gain wisdom and knowledge, to establish for yourselves a position amongst your fellow-men, to cultivate your character so as to grow in wisdom and purity, apart from God. Or you live in order to win affection and move thankfully in the heaven of loving associations in your home, amongst your children. Or you live for the sake of carrying some lower but real good amongst men. Many of these ends are beautiful and noble, and necessary for the cultivation and discharge of the various duties and relationships of life; but unless they are all kept secondary, and there towers above them this other, life is wasted. If life is not to be wasted, they must be bartered for the higher, and we must recognise that to give all things for the sake of Christ and His love is wise merchandise and good exchange. What things were gain to me, those I counted loss for Christ. Yea! doubtless, and I count all things but loss that I may win Him and be found of Him.' You must barter the lower if you are to secure the higher ends for which life is the appointed season.

And then, still more minutely, my text gives us another suggestion about this redeeming the time.' See, then,' says the Apostle, that ye walk circumspectly.' The word rendered circumspectly might better, perhaps, be translated in some such way as strictly,' rigidly,' accurately,' punctiliously.' As I take it, it is to be connected with the' walk,' and not with the see, then,' as the Revised Version does.

So here is a practical direction, walk strictly, accurately, looking to your feet; as a man would do who was upon what they call in the Alps an arrete. Suppose a narrow ridge of snow piled on the top of a ledge of rock, with a precipice of 5000 feet on either side, and a cornice of snow hanging over empty space. The climber puts his alpenstock before his foot, he tests with his foot before he rests his weight, for a false step and down he goes I See that you walk circumspectly,' rigidly, accurately, punctiliously. Live by law--that is to say, live by principles which imply duties; for to live by inclination is ruin. The only safety is, look to your feet and look to your road, and restrain yourselves,' and so redeem the time.'

There is something else to look to. Feet? Yes! Road? Yes! But also look to your guide. Tread in Christ's footsteps, follow the Lamb whithersoever He goeth.' Make Him the pattern and example, and then you shall walk safely; and the path will carry you right into His presence where there is fulness of joy.' No great, noble, right, blessed life is lived without rigid self-control, self-denial, and self-crucifixion. Do not fancy that that means the absence of joy and spontaneity. I Will walk at liberty for I keep Thy precepts.' Hedges are blessings when, on the other side, there are bottomless swamps of poisonous miasma, into which if a man ventures he will either drown or be plague-stricken. The narrow way that leads to life is the way of peace, just because it is a way of restrictions. Better to walk on the narrowest path that leads to the City than to be chartered libertines, wandering anywhere at our own bitter wills, and finding no end, in devious mazes lost.' Freedom consists in obeying from the heart the restriction of love; and walking punctiliously.

III. Lastly, Note The Motives For This Course.

The Apostle says, see that ye walk strictly, not as fools but as wise.' That is to say, such limitation, which buys the opportunity and uses it for the highest purposes, is the only true wisdom. If you take the mean, miserable, partial, fleeting purposes for which some of us, alas, are squandering our lives, and contrast these with the great, perfect, all-satisfying, blessed, and eternal end for which it was given us, how can we escape being convicted of folly? One day, dear friends, it will be found out that the virgins that were not ready when the Lord came were the foolish ones. One day it will be asked of you and of me, What did you do with the life which I gave you, that you might know Me?' And if we have only the answer, O Lord! I founded a big business in Manchester--I made a for-tune--I wrote a clever book, that was most favourably reviewed--I brought up a family'--the only thing fit to be said to us is, Thou fool!' The only wisdom is the wisdom that secures the end for which life was given.

Then there is another motive here. Redeeming the time because the days are evil.' That is singular. The days' are the time,' and yet they are evil' days, which being translated into other words is just this--we are to make a definite effort to keep in view, and to effect, the purposes for which all the days of our lives are given us, because these days have in themselves a tendency to draw us away from the true path and to blind us as to their real meaning. The world is full of possibilities of good and evil, and the same day which, in one aspect, is the season' for serving God is, in another aspect, an evil' day which may draw us away from Him. And if we do not put out manly effort, it certainly will do so. The ocean is meant to bear the sailor to his port, but from the waves rise up fair forms, siren voices, with sweet harps and bright eyes that tempt the weary mariner to his destruction. And the days which may be occasions for our getting nearer God, if we let them work their will upon us, will be evil days which draw us away from Him.

Let me add one last motive which is not stated in my text, but is involved in the very idea of opportunity or season--viz, that the time for the high and noble purposes of which I have been speaking is rigidly limited and bounded; and once past is irrevocable. The old, wise mythological story tells us that Occasion is bald behind, and is to be grasped by the forelock. The moment that is" past had in it wonderful possibilities for us. If we did not grasp them with promptitude and decision they have gone for ever. You may as well try to bring back the water that has been sucked over Niagara, and churned into white foam at its base, as to recall the wasted opportunities. They stand all along the course of our years, solemn monuments of our unfaithfulness, and none of them can ever return again. Life is full of too-lates; that sad sound that moans through the roofless ruins of the past, like the wind through some deserted temple. Too late, too late; ye cannot enter now.' The sluggard will not plough by reason of the cold, therefore he shall beg in harvest and have nothing.' Oh! let us see to it that we wring out of the passing moments their highest possibilities of noblest good. Let us begin to live; for only he who lives to God really lives. Life is given to us that we may know Jesus Christ--trust Him, love Him, serve Him, be like Him. That is the pearl which, if we bring up from the sea of time, we shall not have been cast in vain into its stormy waves. Do you take care that this new year which is dawning upon us go not to join the many wasted years that lie desolate behind us, but let us all see to it that the flood which sweeps us and it away bears us straight to God, Who is our home. Now is the accepted time, now is the day of salvation.'

MHCC: Eph 5:1-2

Because God, for Christ's sake, has forgiven you, therefore be ye followers of God, imitators of God. Resemble him especially in his love and pardoning goodness, as becomes those beloved by their heavenly Father. In Christ's sacrifice his love triumphs, and we are to consider it fully.

MHCC: Eph 5:3-14

Filthy lusts must be rooted out. These sins must be dreaded and detested. Here are not only cautions against gross acts of sin, but against what some may make light of. But these things are so far from being profitable. that they pollute and poison the hearers. Our cheerfulness should show itself as becomes Christians, in what may tend to God's glory. A covetous man makes a god of his money; places that hope, confidence, and delight, in worldly good, which should be in God only. Those who allow themselves, either in the lusts of the flesh or the love of the world, belong not to the kingdom of grace, nor shall they come to the kingdom of glory. When the vilest transgressors repent and believe the gospel, they become children of obedience, from whom God's wrath is turned away. Dare we make light of that which brings down the wrath of God? Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God wrought a mighty change in the souls of many. Walk as children of light, as having knowledge and holiness. These works of darkness are unfruitful, whatever profit they may boast; for they end in the destruction of the impenitent sinner. There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues. If we do not reprove the sins of others, we have fellowship with them. A good man will be ashamed to speak of what many wicked men are not ashamed to do. We must have not only a sight and a knowledge that sin is sin, and in some measure shameful, but see it as a breach of God's holy law. After the example of prophets and apostles, we should call on those asleep and dead in sin, to awake and arise, that Christ may give them light.

MHCC: Eph 5:15-21

Another remedy against sin, is care, or caution, it being impossible else to maintain purity of heart and life. Time is a talent given us by God, and it is misspent and lost when not employed according to his design. If we have lost our time heretofore, we must double our diligence for the future. Of that time which thousands on a dying bed would gladly redeem at the price of the whole world, how little do men think, and to what trifles they daily sacrifice it! People are very apt to complain of bad times; it were well if that stirred them more to redeem time. Be not unwise. Ignorance of our duty, and neglect of our souls, show the greatest folly. Drunkenness is a sin that never goes alone, but carries men into other evils; it is a sin very provoking to God. The drunkard holds out to his family and to the world the sad spectacle of a sinner hardened beyond what is common, and hastening to perdition. When afflicted or weary, let us not seek to raise our spirits by strong drink, which is hateful and hurtful, and only ends in making sorrows more felt. But by fervent prayer let us seek to be filled with the Spirit, and to avoid whatever may grieve our gracious Comforter. All God's people have reason to sing for joy. Though we are not always singing, we should be always giving thanks; we should never want disposition for this duty, as we never want matter for it, through the whole course of our lives. Always, even in trials and afflictions, and for all things; being satisfied of their loving intent, and good tendency. God keeps believers from sinning against him, and engages them to submit one to another in all he has commanded, to promote his glory, and to fulfil their duties to each other.

Matthew Henry: Eph 5:1-2

Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;"for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, Eph 5:2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice - a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.

Matthew Henry: Eph 5:3-20

These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (Eph 5:4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Eph 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?

I. To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows,

1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, etc., Eph 5:5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, etc. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: " Let no man deceive you with vain words, etc., Eph 5:6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words. "Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, Eph 5:7. "Do not partake with them in their sins, that you may not share in their punishment."We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, etc., Eph 5:8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change."The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy - Proving what is acceptable unto the Lord (Eph 5:10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it."Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.

2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, Eph 5:9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, Eph 5:11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practice them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessory to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, etc., Eph 5:12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, Eph 5:13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk."Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, etc. (Eph 5:14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa 60:1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length."Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution (Eph 5:15): See then, etc. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct"(and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (Eph 5:16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment - one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them."Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. " Wherefore, "says the apostle (Eph 5:17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty."Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.

II. In the three following verses the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: And be not drunk with wine, Eph 5:18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asōtia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time. 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts, 3. To sing unto the Lord, Eph 5:19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, etc. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here, (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory. (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, Eph 5:20. We are appointed to sing psalms, etc., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.

Barclay: Eph 5:1-8

Paul sets before his Christian people the highest standard in all the world; he tells them they must be imitators of God. Later Clement of Alexandria was to say daringly that the true Christian wise man practises being God. When Paul talked of imitation he was using language which the wise men of Greece could understand. Mimesis, imitation, was a main part in the training of an orator. The teachers of rhetoric declared that the learning of oratory depended on three things--theory, imitation and practice. The main part of their training was the study and the imitation of the masters who had gone before. It is as if Paul said: "If you were to train to be an orator, you would be told to imitate the masters of speech. Since you are training in life, you must imitate the Lord of all good life."

Above all the Christian must imitate the love and the forgiveness of God. Paul uses a typical Old Testament phrase, "odour of a sweet savour," which goes back to a very old idea, as old as sacrifice itself. When a sacrifice was offered on an altar, the odour of the burning meat went up to heaven and the god to whom the sacrifice was offered was supposed to feast upon that odour. A sacrifice which had the odour of a sweet savour was specially pleasing and specially acceptable to the god to whom it was offered.

Paul takes the old phrase which time had hallowed--it occurs almost fifty times in the Old Testament and uses it of the sacrifice that Jesus brought to God. The sacrifice of Jesus was well-pleasing to God.

What was that sacrifice? It was a life of perfect obedience to God and of perfect love to men, an obedience so absolute and a love so infinite that they accepted the Cross. What Paul says is: "Imitate God. And you can do so only by loving men with the same sacrificial love with which Jesus loved them and forgiving them in love as God has done."

Paul goes on to another matter. It has been said that chastity was the one new virtue which Christianity introduced into the world. It is certainly true that the ancient world regarded sexual immorality so lightly that it was no sin at all. It was the expected thing that a man should have a mistress. In places like Corinth the great temples were staffed by hundreds of priestesses who were sacred prostitutes and whose earnings went to the upkeep of the Temple.

In his speech Pro Caelio Cicero pleads: "If there is anyone who thinks that young men should be absolutely forbidden the love of courtesans, he is indeed extremely severe. I am not able to deny the principle that he states. But he is at variance not only with the licence of what our own age allows but also with the customs and concessions of our ancestors. When indeed was this not done? When did anyone ever find fault with it? When was such permission denied? When was it that that which is now lawful was not lawful?"

The Greeks said that Solon was the first person to allow the introduction of prostitutes into Athens and then the building of brothels; and with the profits of the new trade a new Temple was built to Aphrodite, the goddess of love. Nothing could show the Greek point of view better than the fact that they saw nothing wrong in building a temple to the gods with the proceeds of prostitution.

When Paul set this stress on moral purity, he was erecting a standard which the ordinary heathen had never dreamed of. That is why he pleads with them so earnestly and lays down his laws of purity with such stringency. We must remember the kind of society from which these Christian converts had come and the kind of society with which they were encompassed. There is nothing in all history like the moral miracle which Christianity wrought.

Barclay: Eph 5:1-8

We must note two other warnings which Paul gives.

(i) He says that these shameful sins are not even to be talked about. The Persians had a rule, so Herodotus tells us, by which "it was not even allowed to speak such things as it was not allowed to do." To jest about a thing or to make it a frequent subject of conversation is to introduce it into the mind and to bring nearer the actual doing of it. Paul warns that some things are not safe even to talk or to jest about. It is a grim commentary on human nature that many a book and many a play and many a film has had success simply because it dealt with forbidden and ugly things.

(ii) He says that his converts must not allow themselves to be deceived with empty words. What does he mean? There were voices in the ancient world, even in the Christian Church, which taught men to think lightly of bodily sin.

In the ancient world there was a line of thought called Gnosticism. Gnosticism began from the contention that spirit alone is good and that matter is always evil. If that be so, it follows that only spirit is to be valued and that matter must be utterly despised. Now a man is composed of two parts; he is body and spirit. According to this point of view only his spirit matters; his body is of no importance whatsoever. Therefore, some at least of the Gnostics went on to argue, it does not matter what a man does with his body. It will make no difference if he gluts its desires. Bodily and sexual sin were of no importance because they were of the body and not of the spirit.

Christianity met such teaching with the contention that body and soul are equally important. God is the creator of both, Jesus Christ for ever sanctified human flesh by taking it upon himself, the body is the temple of the Holy Spirit and Christianity is concerned with the salvation of the whole man, body, soul and spirit.

(iii) That attack came from outside the Church; but an even more dangerous attack came from inside. There were those in the Church who perverted the doctrine of grace.

We hear the undertones of Paul's argument with them in Rom 6 . Their argument ran like this. "Do you say that God's grace is the greatest thing in all the world?" "Yes." "Do you say that God's grace is wide enough to cover every sin?" "Yes." "Then let us go on sinning, for God's grace can wipe out every sin. In fact the more we sin the more chances God's grace will get to operate."

Christianity met that argument by insisting that grace was not only a privilege and a gift; it was a responsibility and an obligation. It was true that God's love could and would forgive; but the very fact that God loves us lays on us the obligation to deserve that love as best we can.

The gravest disservice any man can do to a fellow man is to make him think lightly of sin. Paul pleaded with his converts not to be deceived with empty words which took the horror from the idea of sin.

Barclay: Eph 5:9-14

Paul saw the heathen life as life in the dark; and the Christian life as life in the light. So vividly does he wish to put this that he does not say the heathen are children of the dark and the Christians children of the light; he says the heathen are dark and the Christians are light. He has certain things to say about the light which Jesus Christ brings to men.

(i) The light produces good fruit. It produces benevolence, righteousness and truth. Benevolence (agathosune, 19) is a certain generosity of spirit. The Greeks themselves defined righteousness (dikaiosune, 1343) as "giving to men and to God that which is their due." Truth (aletheia, 225) is not in New Testament thought simply an intellectual thing to be grasped with the mind; it is moral truth, not only something to be known but something to be done. The light which Christ brings makes us useful citizens of this world; it makes us men and women who never fail in duty, human or divine; it makes us strong to do that which we know is true.

(ii) The light enables us to discriminate between that which is well-pleasing and that which is not pleasing to God. It is in the light of Christ that all motives and all actions must be tested. In the bazaars of the east the shops are often simply little covered enclosures with no windows. A man might wish to buy a piece of silk or an article of beaten brass. Before he buys it he takes it out to the street and holds it up to the sun, so that the light might reveal any flaws which happen to be in it. It is the Christian's duty to expose every action, every decision, every motive to the light of Christ.

(iii) The light exposes that which is evil. The best way to rid the world of any evil is to drag it into the light. So long as the thing is being done in secret, it goes on; but when it is taken into the light of day, it dies a natural death. The surest way to cleanse the depths of our own hearts and the practices of any society in which we happen to be involved is to expose them to the light of Christ.

(iv) Finally, Paul says: "Everything which is illuminated becomes light." What he seems to mean is that light has in itself a cleansing quality. In our own generation we know that many a disease has been conquered simply by letting the sunlight in. The light of Christ is like that. We must never think of the light of Christ as only condemnatory; it is a healing thing too.

Paul finishes this passage with a quotation in poetry. In Moffatt's translation it runs:

"Wake up, O sleeper, and rise from the dead;

So Christ will shine upon you."

Paul introduces the quotation as if everybody knew it, but no one now knows where it came from. There are certain interesting suggestions.

Almost certainly, being in poetry, it is a fragment of an early Christian hymn. It may well have been part of a baptismal hymn. In the early Church nearly all baptisms were of adults, confessing their faith as they came out of heathenism into Christianity. Perhaps these were the lines which were sung as they arose from the water, to symbolize the passage from the dark sleep of paganism to the awakened life of the Christian way.

Again, it has been suggested that these lines are part of a hymn, which was supposed to give the summons of the archangel when the last trumpet sounded over the earth. Then would be the great awakening when men rose from the sleep of death to receive the eternal life of Christ.

These things are speculations, but it seems certain that when we read these lines, we are reading a fragment of one of the first hymns the Christian Church ever sang.

Barclay: Eph 5:15-21

Paul's general appeal finishes with an exhortation to his converts to live like wise men. The times in which they are living are evil; they must rescue as much time as they can from the evil uses of the world.

He goes on to draw a contrast between a pagan gathering and a Christian gathering. The pagan gathering is apt to be a debauch. It is significant that we still use the word symposium for a discussion of a subject by a number of people; the Greek word sumposion (4849) literally means a drinking-party. Once A. C. Welch was preaching on this text: "Be filled with the Spirit." He began with one sudden sentence: "You've got to fill a man with something." The heathen found his happiness in filling himself with wine and with worldly pleasures; the Christian found his happiness in being filled with the Spirit.

From this passage we can gather certain facts about the Christian gatherings in the early days.

(i) The early Church was a singing Church. Its characteristic was psalms and hymns and spiritual songs; it had a happiness which made men sing.

(ii) The early Church was a thankful Church. The instinct was to give thanks for all things and in all places and at all times. Chrysostom, great preacher of the Church of a later day, had the curious thought that a Christian could give thanks even for Hell, because Hell was a warning to keep him in the right way. The early Church was a thankful Church because its members were still dazzled with the wonder that God's love had stooped to save them; and it was a thankful Church because its members had such a consciousness that they were in the hands of God.

(iii) The early Church was a Church where men honoured and respected each other. Paul says that the reason for this mutual honour and respect was that they reverenced Christ. They saw each other not in the light of their professions or social standing but in the light of Christ; and therefore they saw the dignity of every man.

Constable: Eph 4:1--6:21

III. THE CHRISTIAN'S CONDUCT 4:1--6:20

Practical application (chs. 4-6) now follows doctrinal instruction (chs. 1-3).

Constable: Eph 4:1--6:10

A. Spiritual walk 4:1-6:9

Paul had explained the unity of Jewish and Gentile believers in the church and had prayed for the realization of that unity in experience (2:11-3:21). He now told how to attain a spiritual walk, namely a life that manifests the Holy Spirit's control.

"The key word in this last half of the book is walk (Eph. 4:1, 17; 5:2, 8, 15), while the key idea in the first half is wealth."

Constable: Eph 5:1-6

3. Walking in love 5:1-6

In addition to calling his readers to walk in unity (4:1) and holiness (4:17), Paul urged them to walk in love (5:2). He first advocated positive love (vv. 1-2) and then negatively warned to abstain from evil (vv. 3-6).

5:1 "Therefore" does not introduce a conclusion to what has preceded, but it gives a reason for what follows. It is only normal and natural for children to imitate their parents. So too should the children of God imitate their heavenly Father (cf. Matt. 5:48; Luke 6:36).

5:2 This verse explains how we are to imitate God, namely by loving. The measure and model of our love should be Christ's love for us. He loved us to the extent of dying for us. His self-sacrifice was pleasing and acceptable to God as a sweet aroma. Jesus' death was both an offering of worship to God as the burnt and meal offerings in Judaism and a sacrifice of expiation as the sin and trespass offerings. We also express our love most when we lay down our lives for those we love, particularly God (1 John 3:16).

5:3 The self-centered practices introduced here are the opposite of love. There should be no hint of them in the believer's life. Sexual immorality was common among unsaved Gentiles, but it is totally inappropriate for saints. Impurity is a broader term that includes all types of uncleanness (cf. 4:19). Greed is the lust for more and is essentially idolatry (v. 5).

5:4 The Christian's speech should also demonstrate love (cf. 4:29). Filthiness or obscenity refers to dirty speech. Silly or foolish talk (lit. stupid words) probably describes talk that just wastes time, not necessarily "small talk." Coarse jesting does not mean joking necessarily but vulgar joking that relies on clever word plays such as double entendres. This type of speech is inappropriate for saints who should be full of thanksgiving since we have received so much. Thanksgiving is also edifying.

5:5 Paul warned his readers against improper conduct by reminding them that people who practice such things sacrifice an inheritance in the kingdom to come, namely the millennial kingdom (cf. 1 Cor. 6:9-10; Gal. 5:21).¹²³ The AV, NKJV, and NIV have "any inheritance," and the NASB has "an inheritance," but the Greek text omits the article: "does not have inheritance." Since Paul had already said that all believers have an inheritance in Christ (1:3-14), he was evidently contrasting unbelievers with believers (cf. 1 Cor. 6:9-11; Gal. 5:21; Matt. 19:16; Mark 10:17; Luke 18:18).

Interpreters who take this verse as evidence that a truly saved person cannot and will not practice these vices overlook the fact that some genuine believers live carnal lives (cf. 1 Cor. 3:1-4).¹²⁴

5:6 This verse further stresses the urgency of living lives of love rather than selfishness. The empty words in view would be words teaching that living a moral Christian life is unimportant. They are empty because they are void of content, containing no truth. If the wrath of God is presently coming on the sons of disobedience (cf. 2:2), certainly His own sons can expect His discipline when they practice the same things. Since God is holy He deals with sin wherever He finds it, in unbelievers and in believers alike.

Constable: Eph 5:7-14

4. Walking in light 5:7-14

The resumptive inferential particle translated "Therefore" marks the beginning of a new paragraph in Paul's thought (cf. 4:1, 17; 5:1, 15). He related three commands concerning walking (living) in the light in these verses and added reasons and explanations to motivate and to assist his readers.

5:7 It is inconsistent for the objects of God's love (v. 2) to become fellow partakers (3:6) with the objects of God's wrath (v. 6) by joining in selfish, immoral, impure conduct. This verse contains the first command.

5:8 The reason Christians should not partake with unbelievers in their evil deeds is that we were formerly darkness (cf. 4:17-19) but are now light having trusted Jesus Christ (2:1-3; 3:17-24; cf. Matt. 5:14; Col. 12:1-13). The second command is to walk as children of light. Obviously it is possible for the children of light not to walk (live) as children of light. Otherwise the command would be unnecessary.

5:9 The fruit of the light is those qualities that characterize God's life (i.e., the fruit that the Spirit produces). The three qualities mentioned here are the opposite of the fruit of darkness (4:18-19). If the child of light does not walk in the light, he will not bear much of the fruit of the light (cf. John 15:1-6). He might even be outwardly indistinguishable from a child of darkness (cf. Matt. 13:24-30).

5:10 As the child of light walks as a child of light (v. 8b), he will continually try to discover what the will of God is so he can do it and please God.

5:11 Children of light should also abstain from joining the sons of disobedience in their deeds but should rather reprove their deeds because they are unfruitful (cf. v. 9). This is Paul's third command in this section. It is the deeds that Christians must shun, not the people who do them. We reprove these deeds as we bring the light (v. 9) next to them. This exposes them for what they are.

5:12 Believers should not even discuss the secret dark deeds of unbelievers in normal conversation. Discussing these things will just draw attention to them and may make them attractive to the carnal minded. It is better to keep what they do in the dark in the dark.

5:13 On the other hand, when light shines on evil deeds, other people see them for what they are, namely evil. This verse is not contradicting the previous one. Paul was assuring his readers that God will bring evil to the light one day and show it to be what it is. He Himself will bring all evil to the light eventually. Everything that becomes visible "is light" in the sense that it becomes obvious, not that it is good.

5:14 Since God will bring all things into the light (v. 13), it is important that believers wake up and rise from the deadness of their former unsaved lifestyles. If they do, Christ will shine on them in blessing as the sun warms what its rays touch. The source from which Paul quoted seems to have been an early Christian poem or hymn based on Isaiah 60:1.¹²⁵

Constable: Eph 5:15--6:10

5. Walking in wisdom 5:15-6:9

Paul introduced a new thought with the repetition of "Therefore" and "walk" for the fifth time. We can walk (live) wisely by letting the Holy Spirit control our lives.

"For Paul, the Christian faith was not an abstract exercise in theological discourse. Instead it called for a different way to relate to others."¹²⁶

Constable: Eph 5:15-21

The basic admonition 5:15-21

Paul began this section with a basic admonition (vv. 15-21). Then he applied this instruction to various groups of Christians (5:22-6:9).

5:15 The word order and usage in the Greek text suggest that "careful" modifies "walk" rather than "be." We could translate the clause "See to it that you walk (live) carefully." Careful living is essential to being wise (skillful) and to pleasing the Lord (v. 10). The wise person is one who views and sees things the way God does.

5:16 We live wisely when we use every opportunity to please and glorify the Lord. Every day and every hour provide opportunities, and we should seize them for these purposes. This is important because we live in days that evil influences and evil individuals dominate.

5:17 The unwise (v. 15) simply lack wisdom, but the foolish (v. 17) behave contrary to what they know to be right. To be wise we must comprehend intellectually (Gr. syniete, understand) what God's will is. Only after we do that can we please God (v. 10). The Lord's will should be the Christian's primary blueprint since He is the Head of the body. God's will includes allowing Him to control (fill) us, being thankful always, and being subject to one another, as the following verses clarify.

5:18 Specifically we should not let wine control us but God's Holy Spirit. Both forces are internal. "Be filled" is a passive command. It amounts to letting the Holy Spirit who indwells us control us completely. The wine that fills a person controls every area of his life as long as that person consumes it. Drunkenness results in incorrigible behavior. Likewise the believer who allows the Spirit to influence and direct his thinking and behavior will experience His control as long as he maintains that relationship to the Spirit (cf. Luke 1:15; Acts 2:12-21). Another translation of the command is, "Be being kept filled by the Spirit."¹²⁷

"The baptism of the Spirit means that I belong to Christ's body. The filling of the Spirit means that my body belongs to Christ."¹²⁸

5:19 Paul referred to four of the many results of Spirit filling. He set them forth as participles, but they virtually amount to imperatives in their force. All four deal with praise, and all are public rather than private activities. "Psalms" refers to the Old Testament psalms that the Christians as well as the Jews used in their worship. Hymns were songs that eulogized some person or god in Greek culture and the true God in Christian worship (v. 14). Spiritual songs is a general term that probably covers all other kinds of vocal praise. When God controls us, we are joyful.

In addition to communicating with one another using the means already described, Christians should also use these means to communicate with the Lord. Praise should spring from the heart, not just the lips. "Singing" refers to vocal praise, and "making melody with your heart" implies inaudible praise.

5:20 Third, we should thank God the Father for all things (cf. Col. 3:17; 1 Thess. 5:18). Christians can engage in thanksgiving even when they are not offering praise corporately. Praying in the name of Jesus Christ means praying because of His merits and work and in harmony with His will (cf. John 14:13-14; 15:16; 16:23-24; 1 John 5:14-15). It is possible to be thankful in all things when we recognize that God is at work in our lives for His glory and our good (Rom. 8:28). When God controls us, we are thankful.

5:21 The fourth result of fullness with (control by) the Spirit is willingness to submit to other people, specifically believers. The opposite would be dominating others and exalting oneself over them. This attitude is only reasonable and carries over from reverence for (fear of) Christ. When God controls us, we have submissive (supportive) spirits.

Having explained the basic admonition to be filled with the Spirit (vv. 15-21) Paul next applied the implication of this exhortation to various groups of Christians. He addressed six groups: wives and husbands (5:22-33), children and parents (6:1-4), and slaves and masters (6:5-9). In each of the three pairings, the first partner is responsible to be submissive or obedient (5:22; 6:1, 5). However the second partner is also to show a submissive spirit. All are to relate to one another as unto the Lord.

When God controls us, we experience harmony in the home and in the workplace.

College: Eph 5:1-33

EPHESIANS 5

3. Walking in Love (5:1-2)

¹ Be imitators of God, therefore, as dearly loved children ² and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

5:1 Be imitators of God, therefore,

"Therefore," since Christians are being re-created with a new nature in the image of their Father, they should bear the family resemblance. While the word "imitators" may have in English the connotation of "counterfeits," in the ethical sphere of the Greek language and in the fine arts the word had a positive sense. Likewise, the word is always positive in the N.T., where it appears chiefly in Paul's writings (e.g., 1 Thess 1:6; 1 Cor 11:1).

as dearly loved children.

Although Christians are only "adopted" children (Eph 1:5), re-creation of our old nature makes it possible to resemble our new Father. Paul's thought, continued from 4:32, is paralleled by the teaching of Jesus that to be "merciful, just as your Father is merciful" is to become "sons of the Most High" (Luke 6:35-36).

5:2 and live a life of love,

Literally, "walk in love." To "walk" (peripatevw , peripateô ) is the most common N.T. word for designating manner of life, used almost exclusively by Paul and John. To imitate God is to walk in love (v. 2), walk in light (v. 8) and walk in wisdom (v. 15). Our duty is to "walk and keep on walking" (Greek present tense) in the path which God in Christ has pioneered.

just as Christ loved us and gave himself up for us

"Just as Christ" (as in 4:32) sets the conformity pattern for those who follow him. The supreme example of selfless love (John 15:13) was Calvary. Paul was driven by his faith in the crucified Christ, "who loved me and gave himself for me" (Gal 2:20). Peter recognized that when Jesus suffered he was "leaving you an example, that you should follow in his steps" (1 Pet 2:21).

as a fragrant offering and sacrifice to God.

These words are strongly suggestive of the O.T. sacrificial system. The word "sacrifice" and the verb form of "offering" each appear over 70 times in the book of Leviticus alone. (See especially Lev 1:13.) Christ is the fulfillment of these sacrifices, making complete and final atonement by his blood (Eph 1:7; Heb 9:28; 10:12). Christ was the ultimate sacrifice, the only sacrifice God truly desired (Heb 10:5).

4. Walking in Light (5:3-14)

³ But among you there must not be even a hint of sexual immor- ality, or of any kind of impurity, or of greed, because these are improper for God's holy people. ⁴ Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. ⁵ For of this you can be sure: No immoral, impure or greedy person - such a man is an idolater - has any inheritance in the kingdom of Christ and of God. ^{a 6} Let no one deceive you with empty words, for because of such things God's wrath comes on those who are disobedient. ⁷ Therefore do not be partners with them. ⁸ For you were once darkness, but now you are light in the Lord. Live as children of light ⁹ (for the fruit of the light consists in all goodness, righteousness and truth) ¹⁰ and find out what pleases the Lord. ¹¹ Have nothing to do with the fruitless deeds of darkness, but rather expose them. ¹² For it is shameful even to mention what the disobedient do in secret. ¹³ But everything exposed by the light becomes visible, ¹⁴ for it is light that makes everything visible. This is why it is said: "Wake up, O sleeper, rise from the dead, and Christ will shine on you."

^a 5 Or kingdom of the Christ and God

5:3 But among you there must not be even a hint

As Christians abandon the pagan lifestyle to imitate God's holiness, certain sins "must not even be named" among them. This cannot mean Christians should never identify such sins, for Paul himself does so explicitly and repeatedly. It could mean that such things must not occur in the Christian community, so that there could be no basis for rumors by outsiders. But the more natural meaning of the words is that Christians should not talk about such sins, much less participate in them. This interpretation is confirmed by the repetition of the idea in v. 12, "For it is shameful even to mention what the disobedient do in secret."

of sexual immorality, or of any kind of impurity, or of greed,

The same three vices occur in this order in Paul's epistle to the Colossians (in 3:5). "Sexual immorality" (porneiva , porneia ) includes any sexual intercourse outside of marriage (cf. notes on Gal 5:19). The Jews considered all Gentiles as suspect of committing porneia . The second term, "impurity" (ajkaqarsiva , akatharsia ), includes sexual sins in a broader range of defilement, anything that makes a person unfit to come before the presence of God (Gal 5:19). "Greed" (pleonexiva , pleonexia ), often translated "covetousness," is literally "have-more-ness." In the sexual context of the other two, greed may be taken as "unrestrained sexual greed whereby a person assumes that others exist for his or her own gratification."

because these are improper for God's holy people.

It is improper for holy people to converse about unholy things. The text reads literally, "must not even be named among you, just as it befits (prevpei , prepei ) saints." Paul also uses the appeal of what is "fitting" in 1 Tim 2:10 and Titus 2:1.

5:4 Nor should there be obscenity, foolish talk or coarse joking, which are out of place,

Paul now lists another triad of vices which are not proper for Christians. Each of the three terms is found only here in the N.T. "Obscenity" (aijscrovth" , aischrotçs ) is the Greek term meaning "shameful" (cf. the similar aijscrologiva , aischrologia , "shameful talk" in Col 3:8). Dirty, indecent, obscene language is not appropriate to the new nature in Christ. "Foolish talk" (mwrologiva , môrologia ) is the talk of a fool, the man who does not know God (Ps 14:1) and rejects the life guided by wisdom. "Coarse joking" (eujtrapeliva , eutrapelia ) is witty talk that is corrupted by a smutty intention, a nasty insinuation which raises a laugh at the expense of someone's good name. Aristotle called this term "cultured insolence." All such careless use of the tongue is "out of place" (ajnh'ken , ançken ) for the child of God.

but rather thanksgiving.

God always has a positive virtue to replace a negative vice. Just seven verses earlier (4:29) Paul had said that no evil talk should come from the mouth, only that which is helpful for building others up. The lips engaged in frequent thanksgiving will be less likely to say disgraceful things. (See Col 2:7; 3:16-17; 4:2.)

5:5 For of this you can be sure:

Paul emphasizes his point with a double verb, "this thing ( you ) know, knowing." The clause could be imperative ("know this for sure") or indicative ("you know very well").

No immoral, impure or greedy person

Paul repeats the three vices from v. 3 as a forceful reminder. With the clearest possible emphasis, Paul refutes the idea that would later permeate Gnostic thought, that the soul is somehow insulated from the actions of the body.

- such a man is an idolater -

While all three types of men may be included, it is especially the greedy person who is identified as an idolater (cf. Col 3:5). Idolatry is closely linked with greed, because the essence of idolatry is the desire to get. Idols were made by the pagans to visualize and localize divine power, and get it to work for them. Barclay has observed, "A man sets up an idol and worships it because he desires to get something out of God. To put it bluntly, he believes that by his sacrifices and his gifts and his worship, he can persuade, or even bribe, God into giving him what he desires."

has any inheritance in the kingdom of Christ and of God.

These vices are not merely "improper" (v. 3) for God's people; those who practice them have no share in God's kingdom! Those in bondage to the appetites of sex and greed are not under the rule of Christ and God. Such people may be a part of the congregation, but unless they repent they have no share in the eternal blessings of heaven.

5:6 Let no one deceive you with empty words,

Despite the clear teaching of Christ (4:20), some are trying to convince the Ephesian believers that the sinful lifestyle will not be punished. The false teachers may be libertine Christians, early Gnostics, unconverted Jews (who think all Jews go to heaven despite their lifestyle), or unconverted Gentiles (who see nothing wrong with such actions), but Paul does not identify them. Whoever they are, the false teachers try to use clever arguments and half-truths to justify what God has condemned (cf. Col 2:8).

for because of such things God's wrath comes

The wrath of God is mentioned over 30 times in the N.T. While wrath (ojrghv , orgç ) is dangerously sinful in men, as Paul has already noted (4:31), wrath is not sin in God, because he alone can exercise it righteously (Rom 12:19). God's wrath "comes" (present tense), and is on a collision course with those who insist on their wicked lifestyle.

on those who are disobedient.

Those on whom God's wrath falls are the "disobedient," literally "the sons of disobedience," a Hebraism for people characterized by their refusal to obey God. They disobey the law of God, whether in written code or as "written on their hearts" and confirmed by the voice of conscience (Rom 2:15). The fact must not be ignored or forgotten: those who defy God deserve to face his wrath.

5:7 Therefore do not be partners with them.

"Partners" (summevtocoi , symmetochoi ) are joint-partakers, people who share completely in full fellowship. The believers of Asia Minor can either become "full partners" with the saints (3:6) or "full partners" with the disobedient, but not with both. The groups are mutually exclusive. Christians are not forbidden all contact or association with sinners, of course, for then we "would have to leave this world" (1 Cor 5:10). Abbott notes that to share in the sins of the world will also be to share in its punishment: therefore it is better not to be partners with the world at all.

5:8 For you were once darkness,

Darkness and light often stand opposed in Scripture, representing the struggle between evil and good. Satan is the prince over the "dominion of darkness" (Col 1:13), and all Paul's readers must confess their former allegiance to this prince (Eph 2:1-3). The contrast "you were once . . . but now you are" is like Paul's earlier language in 2:2ff. and 2:11-13.

The light and darkness imagery shows the uncompromising nature of Paul's ethical demands. There appears to be no room for shady gray areas. Christians have quit the darkness; now they live in the light.

but now you are light in the Lord.

But darkness is conquered by light. We are rescued from darkness by Jesus, the "light of the world" (John 8:12). With the light of Christ within, we ourselves become the light of the world (Matt 5:14). Christians are not just surrounded by the light, but are intimately identified with it. To be "in the Lord" is to be in the light.

Live as children of light

The fact of light brings with it the imperative of light. From the event emerges the obligation. "You are light," Paul says, "now live like it!" To live (literally, "walk") as children of light means to walk in close fellowship with God and to follow the way of righteousness (1 John 1:5-7; 2:8-11).

5:9 (for the fruit of the light consists in all goodness, righteousness and truth)

A farmer expects his field to grow what he has planted. Likewise, the Lord has put the fertile power of his light in us and expects to see an appropriate harvest. The "fruit" or harvest that light will produce includes a trio of virtues. "Goodness" (ajgaqwsuvnh , agathôsynç ) is productive generosity, combined with a zeal for virtue and truth (see notes on Gal 5:22). "Righteousness" (dikaiosuvnh , dikaiosynç , as in 4:24) is doing what is right and just in relation to both God and humanity. "Truth" (ajlhvqeia , alçtheia , also as in 4:24) is what corresponds to reality, and therefore what corresponds to God.

5:10 and find out what pleases the Lord.

"Find out" (dokimavzonte" , dokimazontes ) is literally "testing out and approving." This word was used in secular Greek for soldiers who were "tested in battle" and precious metal that was proved to be genuine and valuable. The same word is used in Paul's similar exhortation to the Romans (12:2) "to test and approve" what God's will is - his good, pleasing and perfect will. The Christian should try to find out and practice those things which please the Lord. As a child growing from infancy to maturity, he should be motivated less and less by the necessity of doing what is demanded, while wanting more and more to do what is pleasing to his Father. The mature son chooses what he will do on the basis of love, not fear (1 John 4:18).

5:11 Have nothing to do with the fruitless deeds of darkness,

Literally, "stop sharing together in" (mhÉ sugkoinwnei'te , mç synkoinôneite ). This synonym repeats the thought of v. 7 that people must choose whether they want to be partners with light or with darkness - not both. The deeds of darkness are not only displeasing to the Lord (v. 10); they are also unfruitful. The vices of the pagan world cannot accomplish anything good; they are sterile, futile, and worthless.

but rather expose them.

The Christian must do more than merely avoid sinful deeds - he must actively expose them. To "expose" (ejlevgcete , elengchete ) means to confront the evildoer and show the wrongness of his act. In this context the aim is not to expose the evildoer to the community, but to expose the deeds to the evildoer. This closely parallels the work of the Counselor who "convicts" (ejlevgcei , elengchei ) the world of guilt in regard to sin and righteousness and judgment (John 16:8). The word does not mean only to "blame" or "reveal," but to "set right" and "point away from sin to repentance." Since the evildoer will not choose to come into the light "for fear that his deeds will be exposed" (John 3:20), the believer must seize the initiative to take the light to him.

5:12 For it is shameful even to mention

Similar to the warning of v. 3, it is disgraceful (aijscrovn , aischron ) even to speak (levgein , legein ) about such abhorrent things. This produces an unpleasant, but real, duty for the Christian. When a matter is discovered that is so loathsome and odious to a person that he does not even want to talk about it, the matter demands to be exposed.

what the disobedient do in secret.

The deeds of darkness are naturally done in secret. The primary reference is to the same sexual vices discussed earlier, but the principle holds true for all sin. The best cure for sins that are "unspeakably shameful" is to get things out into the open. Sin that looks attractive in the darkness often looks foolish and is self-destructive in the light of day.

5:13 But everything exposed by the light becomes visible,

Light serves a double purpose: it exposes the bad and illumines the good. When the evildoer is confronted and his sin is exposed, he is taking the first step toward correction. The light (whether of Christ or of his followers) shines on his deeds and everything is manifested. Now healing can begin.

5:14 for it is light that makes everything visible.

The NIV differs from most other translations here. It hardly needs to be said that what illuminates is light. The more probable translation is "everything made visible is (or becomes) light." Thus the dweller in darkness thus makes the final step in the healing sequence: darkness, exposure, correction, light. By the light of Christ in his life the former evildoer now himself becomes a beacon to rescue others in the domain of darkness.

This is why it is said :

While this is the same phrase (dioÉ levgei , dio legei ) that was used previously to introduce a quotation from the O.T. (4:8), this time the quotation is not recognizable. The quotation may have been taken from a baptismal hymn or other unknown source, but it is likely compiled out of passages such as Isa 26:19, "Wake up and shout for joy," and 60:1, "Arise, shine, for your light has come and the glory of the Lord rises upon you." The latter passage was understood in a Messianic context, and easily implies Christ as the source of the light.

"Wake up, O sleeper, rise from the dead,

Sleep is a common metaphor for death; thus the "sleeper" is to rise up from among the "dead." It has been widely surmised that these words may have been recited in early baptismal settings. Whether or not that may have been the case, these words do call the Christian to abandon the domain of darkness and death, and to forsake fellowship with those who dwell there.

and Christ will shine on you."

The light of Christ, which lights every man, has come into the world (John 1:9). Those who do what is true come to this light (John 3:21), knowing that he alone is the light of the world (John 8:12; 9:5). Those who believe in him no longer stay in darkness (John 12:46). Barth has observed that "Ephesians shares with the Fourth Gospel the identification of 'the Messiah' with 'the light.'"

5. Walking in Wisdom (5:15-21)

¹⁵ Be very careful, then, how you live - not as unwise but as wise, ¹⁶ making the most of every opportunity, because the days are evil. ¹⁷ Therefore do not be foolish, but understand what the Lord's will is. ¹⁸ Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. ¹⁹ Speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, ²⁰ always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. ²¹ Submit to one another out of reverence for Christ.

5:15 Be very careful, then, how you live

The connective word "then" (ou , oun ) or "therefore" expands on the fact that Christians must expose the deeds of darkness (v. 11) and rise up into the light of Christ (v. 14). So, continuing his exhortation of vv. 2 and 8, Paul urges the children of God to give careful concentration to how they "walk" (peripatei'te , peripateite ). The Christian walk is not the aimless, casual lifestyle of the pagans; it has purpose and direction. So believers must "watch accurately" (blevpete ajkribw'" , blepete akribôs ) how they walk, and this requires constant attention.

- not as unwise but as wise,

Those who walk in love (v. 2) and walk in light (v. 8) must also walk in wisdom. To walk, or live, as a wise person is not just to have knowledge but to have skill in living. It is to have practical insight concerning the right thing to do in a given situation. Wisdom is the ability to see things as God sees them, and act accordingly.

5:16 making the most of every opportunity,

Also translated "redeeming the time," this phrase means "buying up for yourselves" all you can of a precious commodity - time. Time is one of our most valuable assets, because we never know how much of it we have left, and because once it has passed by it can never be regained. The word for "time" (kairovn , kairon ) in this phrase does not refer to the length of time, but to the right time - the especially appropriate occasion. In other words, "When the opportunity is ripe, seize it!"

because the days are evil.

Paul wants his readers to remember that they still live in an "evil age" (Gal 1:4) and that "the time is short" (1 Cor 7:29). Whatever difficulties may lie in the way of Christian witness now, Paul warns, they will increase in coming days. The emphasis of the "evil" days is not so much on moral degeneracy, as on the coming perils of persecution.

5:17 Therefore do not be foolish,

Like the contrast of unwise versus wise in v. 15, Paul offers the contrast of being foolish versus understanding what the Lord's will is. The foolish man does not know Christ's purpose for him and for his world, so he foolishly squanders his opportunities.

but understand what the Lord's will is.

In Ephesians "the Lord" always refers to Christ, so the believers are to seek to know what Christ wants of them. What this entails has already been shown in considerable detail, beginning in 4:20-21. Paul's readers are not lacking in instruction; their lack is in the area of personal understanding and obedience.

5:18 Do not get drunk on wine,

One of the most foolish ways to waste opportunities is to get drunk. Even the Greek and Roman pagans knew drunkenness to be wrong, although they often succumbed to it. The usual practice throughout the Mediterranean world was to dilute natural wine with three or four parts water. This made the water safer to drink, and the wine less likely to intoxicate. Paul may have been deliberately quoting this phrase from the LXX of Prov 23:31.

which leads to debauchery.

The NIV softens what Paul makes plain: getting drunk on wine "is" (not "leads to") debauchery. "Debauchery" (ajswtiva , asôtia ) is the word for the kind of dissipation and "riotous living" in which the Prodigal Son wasted his inheritance (Luke 15:13). Like Paul, Peter exhorts his readers to abandon the "drunkenness, orgies, carousing" of the Gentiles, even though "they think it strange that you do not plunge with them into the same flood of dissipation (asôtia )" (1 Pet 4:3-4).

Instead, be filled with the Spirit.

This is the final imperative in the series of contrasts ("do not . . . but instead . . ."). Like the other imperatives, the present tense of this command insists on a continuing action. Being filled with the Spirit is the perfect opposite from getting drunk on wine: (1) They are alternatives which people choose in trying to find a way to cope when "the days are evil." (2) They have a profound, but opposite, effect on the way people speak and behave. (3) They are mutually exclusive; to be filled with one prevents being filled with the other. (4) On the day of Pentecost the crowd even mistakenly accused those who were filled with the Spirit as being drunk (Acts 2:13). (5) But unlike wine, the Spirit does not deaden natural intelligence and ability, but enhances it with "power and love and self-control" (2 Tim 1:7). Examples of those who were "full of the Spirit" are seen in Luke 1:15, 41, 67; 4:1; Acts 2:4; 4:8, 31; 6:3, 7:55; 9:17; 13:9.

5:19 Speak to one another

The imperative "be filled" is followed by a series of four participle expressions which illustrate what it means to be full of the Spirit: speaking, singing/making music, giving thanks, and being subject. The NIV breaks this in separate sentences for the sake of simplicity.

The Spirit-filled life is not lived in isolation, but in community with God's saints. The "one another" (eJautoi'" , heautois ) duties are incumbent upon all who are in Christ, for they are also in his body the church.

with psalms, hymns and spiritual songs.

Praise that is directed toward God can also be sung for the mutual benefit of fellow believers. Although it is difficult to draw any hard and fast distinctions between these three kinds of singing, Bruce has suggested that "psalms" (yalmoi'" , psalmois ) were drawn from the O.T. Psalter, "hymns" (u{mnoi" , hymnois ) were written compositions of the early church, and "spiritual songs" (w/jdai'" pneumatikai'" , ôdais pneumatikais ) were unpremeditated words sung as spontaneously Spirit-inspired. The primary focus of such singing is probably the public assembly, although the context is the entire spectrum of the Spirit-filled life.

Sing and make music in your heart to the Lord,

"Singing" (a/[donte" , adontes ) and "making music" (yavllonte" , psallontes ) are likely a hendiadys, saying the same thing with two separate terms. While psallô originally meant to "pluck with the fingers" as on a harp, by the first century the word usually meant "to sing" and did not necessarily imply the use of a musical instrument. Paul's purpose here is to encourage his readers to sing enthusiastically and with inward conviction ("in/with your heart") to one another and to the Lord.

5:20 always giving thanks to God the Father for everything,

The Spirit-filled life abounds in singing and thanksgiving. This third participle expression challenges the reader to give thanks to God "always" and "for everything." This presupposes an underlying faith that "in all things God works for good" (Rom 8:28). Believers can be thankful because they have the confident hope that God will make even tragedy and disaster an occasion for later blessing.

in the name of our Lord Jesus Christ.

Christians have access to God because of what Christ has done (Eph 2:18). Therefore, the privilege to speak with the Father in prayer comes by the authority granted by his Son. To pray "in Jesus' name" is not a ritualistic formula, but the basis by which we have access and the reason for which we can be thankful.

5:21 Submit to one another

The fourth participle which illustrates the Spirit-filled life is "submitting" or "being subject" (uJpotassovmenoi , hypotassomenoi ). People who have the mind of Christ (Phil 2:5) do not insist on getting their own way. Submission to each other is a necessary component of a community built on agapç love and meekness (Eph 4:2). It should be noted, however, that this is the only verse that uses this word (hypotassô ) to teach the concept. All other uses of this word in the N.T. call for specific groups to submit to a higher authority: believers to the state (Rom 13:1, 5; Tit 3:1), wives to husbands (1 Cor 14:34; Col 3:18; 1 Tim 2:11; Tit 2:5), children to parents (1 Tim 3:4), and slaves to masters (Tit 2:9).

out of reverence for Christ.

Literally, "in fear of Christ." Since Jesus is often pictured with the gentler aspects of the divine nature, it may seem surprising to hear Paul speak in this manner. But the ultimate submission is that of slaves to their Master. The slaves have no right to set up a "pecking order" among themselves. All authority belongs to Christ, and he alone has the right to designate any position of leadership or command.

C. THE CHRISTIAN IN DOMESTIC LIFE (5:22-6:9)

1. Wives and Husbands (5:22-33)

²² Wives, submit to your husbands as to the Lord. ²³ For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. ²⁴ Now as the church submits to Christ, so also wives should submit to their husbands in everything. ²⁵ Husbands, love your wives, just as Christ loved the church and gave himself up for her ²⁶ to make her holy, cleansing ^a her by the washing with water through the word, ²⁷ and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless. ²⁸ In this same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself. ²⁹ After all, no one ever hated his own body, but he feeds and cares for it, just as Christ does the church - ³⁰ for we are members of his body. ³¹"For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh." ^{b 32} This is a profound mystery - but I am talking about Christ and the church. ³³ However, each one of you also must love his wife as he loves himself, and the wife must respect her husband.

^a 26 Or having cleansed ^b 31 Gen. 2:24

5:22 Wives, submit to your husbands

The word "submit" is drawn from v. 21, putting the finishing touches on a long original sentence:

Be filled with the Spirit,

speaking to one another . . .

singing/making music . . .

giving thanks . . .

being submissive . . .

. . . (for example) wives to your husbands.

While submission "to one another" introduces this command, it would be a distortion of what Paul said if one were to teach that husbands should submit to their wives just as wives submit to their husbands. There is a general sense, of course, in which a husband must put the well being of his wife or children ahead of his own happiness - this will be thoroughly addressed in vv. 25-33. But this does not eliminate the more specific roles in which wives are to submit to husbands, children to parents, and slaves to masters.

Having said this, let us qualify the wife's submissive role. (1) It is a position the wife willingly chooses to assume; the husband is nowhere authorized to put his wife in subjection. (2) It is a duty the wife owes because her Lord deserves it, even if her husband does not. (3) It is a limited submission, paralleling the limited submission Christians give to the delegated authority of government (Rom 13:1-2; Acts 4:19-20; 5:29). (4) The word "obey," suitable for children (6:1) and slaves (6:5) is not used of wives.

as to the Lord.

Christian wives are submissive to their husbands as one aspect of their obedience to Christ. This implies that the wives' ultimate reward comes from the Lord, whether they are adequately appreciated by their husbands or not.

5:23 For the husband is the head of the wife

The specific basis of the submission of the wife is that God has set the husband in the family as its "head" (kefalhv , kephalç ). Some have argued that this word means only "source," but the lexical evidence and Paul's own usage in 1:22 are conclusive in support of the meaning "leader" or "ruling authority." In Eph 1:22 Paul says that God "subjected" (uJpotavssw , hypotassô ) all things under Christ's feet and that Christ was appointed to be "head" (kephalç ) over all things. Now, in the context of chapter five, Paul clearly intends to use these key words in the same sense.

as Christ is the head of the church,

Christ demonstrated the kind of loving, sacrificial headship the husband is expected to exercise. For Jesus, the responsibility of headship meant that he gave up heavenly glory and comfort for the sake of the church. He became the servant of all, humbling himself even to the point of death on the cross. His headship was clothed in love.

Properly understood, this kind of sacrificial love balances the respectful submission of the wife. The wife is willing to yield to her husband's leadership; the husband is willing to give up everything to care for his wife and family. Within the framework of mutual submission, but fulfilling the specific roles of headship or submission, the husband and the wife each put aside selfish interests for the good of the marriage and the family.

his body, of which he is the Savior.

When Jesus accepted the responsibility of being head over his body, the church, it meant he had to be willing to serve as savior and protector - to rescue the church from danger. While the husband cannot be "savior" to the degree that Christ was, he can look to Christ as the ultimate model of what it means to look out for the interests of his family.

5:24 Now as the church submits to Christ,

"Now," Paul says, drawing together the threads of his argument from 1:22 and 5:22. He emphasizes his point by repeating the word "submits" ( hypotassetai ). Just "as" the church yields to Christ, in the ideal family the wife submits to her husband.

so also wives should submit to their husbands in everything.

Paul's description of the ideal marriage assumes both partners are Christians, mutually seeking to obey God's will. Paul does not here address the problem of the wife who is submissive to an unbelieving and abusive husband, nor the husband who sacrifices himself for an unbelieving and demanding wife (cf. 1 Cor 7:10-16; 1 Pet 3:1-7). In view of the limitations expressed in connection with v. 22 above, it is an overstatement to say with Lincoln, "There is to be no limit to the submission expected of wives, just as there is no limit to the Church's obedient service of Christ."

5:25 Husbands, love your wives,

The duty of the husband is not to enforce his wife's submission. His duty, repeated three times (vv. 25, 28, 33) is to love her. To "love" (ajgapa'te , agapate ) is to care for the needs of someone, even when that person is unlovely and undeserving. This divine kind of love is not motivated by self-interest or the attractiveness of the one loved, but by a sincere interest in that person's well being.

Love based on self-interest will fail whenever the object of love fails to gratify selfish lusts. Love based only on attractiveness will fail whenever the object of love grows older, fatter, sicker, or balder. True agapç love can include sexual desire and appreciation for attractiveness, but it is based on a permanent concern for the one loved. It is the only kind of love that goes on loving whether circumstances are better or worse, whether richer or poorer, in sickness or in health, until death parts the lovers.

just as Christ loved the church and gave himself up for her

When Christ gave his life for the church he loved, the church existed only in prospect. Christ gave his life for what would be, not for what already was. He would build the church out of the triumph of his own resurrection. His voluntary sacrifice sets the pattern for husbands to follow. As Westcott put it, "Christ loved the church not because it was perfectly lovable, but in order to make it such."

It is only Christ's kind of love that makes the headship of the husband tolerable. When the husband's greatest desire is for the happiness of his wife, and when the wife's greatest desire is to support the leadership of her husband, a harmonious and successful union will result.

5:26 to make her holy,

Christ's aim for his bride is expressed in three hina ("in order that") clauses in the original:

in order that he might "make holy,"

in order that he might "present,"

in order that it might "be holy and blameless."

The first purpose was to "make her holy" or "sanctify" (aJgiavsh/ , hagiasç ) her. By the cross of Christ, believers die to the old life (Gal 2:20) and are made separate from the world.

cleansing her by the washing with water through the word,

This first purpose is accomplished in "cleansing by the washing of the water in/by (the) word." The noun translated "washing" (loutrw/' , loutrô ) occurs elsewhere in the N.T. only in Titus 3:5, "the washing of rebirth." Bruce affirms that "this washing with water, accompanied by a spoken word, can scarcely be anything other than baptism; this is what the language would most naturally have conveyed to the original readers." As Jack Cottrell observes, "The only 'washing of water' in Christian experience is baptism."

The "word" (rJh'ma , rhçma ) which is associated with the water of baptism is especially the spoken word. This may have reference to the preaching of the gospel (Rom 10:17), the public confession of belief in Christ (Rom 10:8-10), the pronouncement of the divine name at baptism (Matt 28:19), or "calling on his name" in prayer (Acts 22:16).

5:27 and to present her to himself as a radiant church,

While the church is specifically called the "bride" of Christ only in the book of Revelation (21:2, 9; 22:17), that relationship is clearly in view here. Before a bride in ancient times was presented to her husband she was given a cleansing bath and then was dressed in her bridal garments. So also is the church being prepared for the day of the wedding feast of the Lamb (Rev 19:7-9) when she will be presented "as a bride beautifully dressed for her husband" (Rev 21:2; cf. vv. 9-10). It must not be overlooked, however, that while the final presentation is in the future, the cleansing process is now.

without stain or wrinkle or any other blemish,

Dressed in the robes washed white in the blood of the Lamb (Rev 7:13-14), the church will have bridal garments without "stain" (spivlon , spilon ). It is fitting that the bride should be thus, for the Lamb himself is said to be "stainless" (a[spilon , aspilon ) in 1 Pet 1:19. Neither will the church have any "wrinkle," the disfigurement of old age which would be totally unbecoming in the ideal bride.

but holy and blameless.

The Lord is re-creating his people in his own image (4:24). Just as God himself is holy (1 Pet 1:16), so shall his church be holy. Just as the Lamb has no stain and is also "blameless" (1 Pet 1:19), so shall be the Bride.

While Paul had earlier written of his own role in presenting the church "as a pure virgin" to Christ (2 Cor 11:2), in this passage he portrays Christ as fulfilling this role himself.

5:28 In this same way, husbands ought to love their wives as their own bodies.

Christ's sacrificial love for the church now serves as a model for husbands. Just as Christ gave everything to bring about the full beauty and potential of his bride, so should the husband lovingly attend to the development of his wife.

In the sense of loving one's own body, "to love" does not mean to admire and adore, but to care about its needs. Just as a man naturally pays attention to the needs of his body, so should he pay attention to the needs of his wife (see also v. 33). This duty becomes a special application of the broader command of Jesus to "love your neighbor as yourself" (Lev 19:18; Matt 22:39).

Some commentators have insisted that the command for husbands to love wives "as their own bodies" means "as (being) their own bodies." However, as the parallel in v. 33 clearly indicates, the command is that husbands should love their wives "as (they love) their own bodies." Paul urges the husband to treat his wife as his own body, but he stops short of saying the wife is the husband's body.

He who loves his wife loves himself.

The man who lived in a society of multiple wives, concubines and mistresses could very well think of women as expendable. But Paul emphasizes that each husband has a supreme duty to the one woman who is his wife: to love her as he loves himself. In one sense, in fact, since the two are "one flesh" (v. 31), to love her is to love himself.

There is also another sense in which it is true that the man who loves his wife loves himself. The more a man loves his wife, the more she will respond to him and be the kind of wife he wishes. Even if a man were motivated by nothing but selfishness, he would be wise to devote himself to loving his wife.

5:29 After all, no one ever hated his own body,

No normal man hates his own body, utterly ignoring its needs. The drive for self-preservation is so strong that a man will give just about anything to save his own skin (see Job 2:4). If his stomach cries out for food, he eats. If his body encounters pain, he retreats. It takes a good deal of unnatural teaching to convince a man deliberately to inflict pain on himself or starve himself. Paul calls for this natural protective instinct to be extended to include the wife. In Christ, the husband learns that he has no possession on earth more valuable than his wife - not even his own body.

The major images of body and bride are brought together in this verse. Just as the church is both body and bride of Christ, so the wife is to be considered as the husband's own body and bride.

but he feeds and cares for it,

To "feed" (ejktrevfei , ektrephei ) means to nourish, protect, and provide for. The word is even used for the sustaining protection and nourishment which the baby receives while still in the womb. To "care for" originally meant to keep warm and comfortable. Just as a man instinctively does these things for his body, so must he be concerned for every aspect of his wife's well-being: physical, mental, emotional, social, and spiritual.

just as Christ does the church -

Christ's care for his body (and bride) is both a past and a present thing. This clause in the Greek leaves the verb unexpressed, implying equally well that Christ either "did" or "does" care for the church. In the past Christ gave himself up for his church; in the present Christ continues to feed and care for it.

5:30 for we are members of his body.

Paul has earlier described how both Gentiles and Jews are made one body in Christ (2:16) and has twice emphasized that Christ is the head of that body (1:22-23; 4:15). The concept of Christians as individual members of the body of Christ is taught in greater detail in 1 Cor 6:15; 12:12-27.

5:31 "For this reason a man will leave his father and mother and be united to his wife,

Paul introduces Gen 2:24, quoted almost verbatim from the LXX, as the basis for teaching that the bride of Christ is also the body of Christ. The union in "one flesh" in marriage makes clear the linking of bride/body.

The edict of God from the beginning has been that a man will "leave" (kataleivyei , kataleipsei , "abandon, forsake") his parents, making a break from his childhood home to establish a new one. Although the bond between a son and his parents is strong (Exod 20:12), the institution of marriage is stronger. The man will then be "united" (proskollhqhvsetai , proskollçthçsetai , compounded from kollavomai , kollaomai , to "glue together") to his wife.

and the two will become one flesh."

Man and wife become "one flesh" in sexual union, in total self-disclosure, self-giving and self-commitment. The intimacy of "one flesh," however, goes far beyond the physical union, encompassing the blending together of every facet of the two lives. The sharing of bodies is accompanied by the sharing of minds, spirits, hopes, needs, aspirations.

5:32 This is a profound mystery - but I am talking about Christ and the church.

Through the Spirit's revelation, Paul is able to see and reveal a hidden purpose in the institution of the marriage relationship. God ordained the relationship as a preview of the fellowship to be shared by Christ and the church. There is a remarkable parallel between the husband/wife and Christ/church relationships, and we learn much about one by studying the other. While this passage is usually applied to husbands and wives, Paul wants the primary application to be with Christ and his church.

5:33 However, each one of you also must love his wife

Even though the primary application is to the church, the truth about the relationship still holds for the husband and wife. So Paul returns to the family, to end on the same note on which he began. Whatever the theological teaching about Christ and Gen 2:24, the immediate task at hand is for husbands - "each one" of them - to learn to love.

as he loves himself,

This is Paul's third command for the husband to love. While society pressures a man to assert his manhood by snubbing his wife and her wishes, the mature Christian husband does not have to prove anything to anybody. He is free to weigh the needs and wishes of each family member and make decisions in their best interests.

and the wife must respect her husband.

The third command for the wife changes from "submit" (vv. 22, 24) to "respect." The word Paul uses here (fobh'tai , phobçtai ) is a strong concept, usually translated "fear" or "reverence." But fear in the sense of "terror" or "intimidation" is not intended here, for "perfect love drives out fear" (1 John 4:18). Bruce notes that Sarah showed her husband reverence by calling him "my lord," but she did not live in fear of him: her record was marked by laughter and pleasure rather than terror.

The wonderful thing about God's plan for marriage is that the roles of husband and wife sustain and support each other. The more a wife submits to the man she respects and admires, the more he will love her. The more a husband loves his wife and sacrifices himself for her well-being, the more she will respect him and submit to his headship.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Eph 5:5

A covetous person transgresses the Tenth, First, and Second Commandments. When he loves material things more than he loves God, he is setting his affections on the gift, rather than on the Giver. What father wouldn’t be grieved if his beloved child loved his toys more than the father who gave him the toys? A child should love his father first and foremost. He should love the giver more than the gift.

Evidence: Eph 5:17

Those who don't understand the will of the Lord are unwise. See Eph 1:9 footnote.

Introduction / Outline

Robertson: Ephesians (Book Introduction)

The Epistle to the Ephesians

From Rome a.d. 63

By Way of Introduction

There are some problems of a special nature that confront us about the so-called Epistle to the Ephesians.

The Authorship

It is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. So far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.

Relation to Colossians

As we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.

The Destination

The oldest documents (Aleph and B) do not have the words en Ephesōi (in Ephesus) in Eph_1:1 (inserted by a later hand). Origen did not have them in his copy. Marcion calls it the Epistle to the Laodiceans. We have only to put here Col_4:16 " the letter from Laodicea" to find the probable explanation. After writing the stirring Epistle to the Colossians Paul dictated this so-called Epistle to the Ephesians as a general or circular letter for the churches in Asia (Roman province). Perhaps the original copy had no name in Eph_1:1 as seen in Aleph and B and Origen, but only a blank space. Marcion was familiar with the copy in Laodicea. Basil in the fourth century mentions some MSS. with no name in the address. Most MSS. were copies from the one in Ephesus and so it came to be called the Epistle to the Ephesians. The general nature of the letter explains also the absence of names in it, though Paul lived three years in Ephesus.

The Date

The same date must be assigned as for Philemon and Colossians, probably a.d. 63.

The Place of Writing

This would also be the same, that is Rome, though Deissmann and Duncan argue for Ephesus itself as the place of writing. Some scholars even suggest Caesarea.

The Character of the Epistle

The same Gnostic heresy is met as in Colossians, but with this difference. In Colossians the emphasis is on the Dignity of Christ as the Head of the Church, while in Ephesians chief stress is placed upon the Dignity of the Church as the Body of Christ the Head. Paul has written nothing more profound than chapters Ephesians 1-3 of Ephesians. Stalker termed them the profoundest thing ever written. He sounds the depths of truth and reaches the heights. Since Ephesians covers the same ground so largely as Colossians, only the words in Ephesians that differ or are additional will call for discussion.

JFB: Ephesians (Book Introduction)

THE headings (Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENÆUS, [Against Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by VALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So TERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF ALEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Eph 6:21-22). As to the omission of "which are at Ephesus" (Eph 1:1), in Manuscript B., so "in Rome" (Rom 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Act 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Act 18:24-26), and Aquila and Priscilla (Act 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Act 19:10, the "two years" in which verse are only part of the time, and Act 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Eph 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20:18-35).

This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; Eph 2:5 with Col 2:12-13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9-10; Eph 5:6-8 with Col 3:6-8; Eph 5:15-16 with Col 4:5; Eph 6:19-20 with Col 4:3-4; Eph 5:22-33; Eph 6:1-9 with Col 3:18; Eph 4:24-25 with Col 3:9; Eph 5:20-22 with Col 3:17-18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Acts 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19-20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Act 28:23, Act 28:30-31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Act 28:30) at least, and perhaps longer.

The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Act 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Eph 2:19-22). The Epistle (Eph 4:17; Eph 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6-7; Eph 2:7, as to "grace," with Act 20:24, Act 20:32 : this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and Eph 4:1 with Act 20:22-23. Also Eph 1:11, as to "the counsel of God," with Act 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Act 20:28. Also Eph 1:14, Eph 1:18; Eph 2:20; Eph 5:5, as to "building up" the "inheritance," with Act 20:32.

The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; Eph 2:5; Eph 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Eph 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Eph 6:13).

The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

JFB: Ephesians (Outline)

• INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23)
• GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT. (Eph. 2:1-22)
• HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE. (Eph. 3:1-21)
• EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST. (Eph. 4:1-32) Translate, according to the Greek order, "I beseech you, therefore (seeing that such is your calling of grace, the first through third chapters) I the prisoner in the Lord (that is, imprisoned in the Lord's cause)." What the world counted ignominy, he counts the highest honor, and he glories in his bonds for Christ, more than a king in his diadem [THEODORET]. His bonds, too, are an argument which should enforce his exhortation.
• EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33)
• MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION. (Eph. 6:1-24)

TSK: Ephesians 5 (Chapter Introduction)

Overview

Eph 5:1, After general exhortations to love; Eph 5:3, to flee fornication; Eph 5:4, and all uncleanness; Eph 5:7, not to converse with the wicked; Eph 5:15, to walk warily; Eph 5:18, and to be filled with the Spirit; Eph 5:22, he descends to the particular duties, how wives ought to obey their husbands; Eph 5:25, and husbands ought to love their wives, Eph 5:32. even as Christ does his church.

Poole: Ephesians 5 (Chapter Introduction)

CHAPTER 5

MHCC: Ephesians (Book Introduction)

This epistle was written when St. Paul was a prisoner at Rome. The design appears to be to strengthen the Ephesians in the faith of Christ, and to give exalted views of the love of God, and of the dignity and excellence of Christ, fortifying their minds against the scandal of the cross. He shows that they were saved by grace, and that however wretched they once were, they now had equal privileges with the Jews. He encourages them to persevere in their Christian calling, and urges them to walk in a manner becoming their profession, faithfully discharging the general and common duties of religion, and the special duties of particular relations.

MHCC: Ephesians 5 (Chapter Introduction)

(Eph 5:1, Eph 5:2) Exhortation to brotherly love.

(Eph 5:3-14) Cautions against several sins.

(Eph 5:15-21) Directions to a contrary behaviour, and to relative duties.

(Eph 5:22-33) The duties of wives and husbands are enforced by the spiritual relation between Christ and the church.

Matthew Henry: Ephesians (Book Introduction)

An Exposition, with Practical Observations, of The Epistle of St. Paul to the Ephesians

Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (Eph 1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2Ti 4:12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the Eph 4:1, Eph 5:1, and Eph 6:1 chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

Matthew Henry: Ephesians 5 (Chapter Introduction)

We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly, I. We have here an exhortation to mutual love and charity (Eph 5:1, Eph 5:2). II. Against all manner of uncleanness, with proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended (v. 3-20). III. The apostle directs to the conscientious discharge of relative duties, from Eph 5:21, throughout this, and in the beginning of the next chapter.

Barclay: Ephesians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE EPHESIANS

The Supreme Letter

By common consent the Letter to the Ephesians ranks very high in the devotional and theological literature of the Christian Church. It has been called "The Queen of the Epistles"--and rightly so. Many would hold that it is indeed the highest reach of New Testament thought. When John Knox was very near his end, the book that was most often read to him was John CalvinSermons on the Letter to the Ephesians. Coleridge said of Ephesians that it was "the divinest composition of man." He went on: "It embraces first, those doctrines peculiar to Christianity, and, then, those precepts common with it in natural religion." Ephesians clearly has a place all its own in the Pauline correspondence.

And yet there are certain very real problems connected with it. These problems are not the product of the minds of over-critical scholars, but are plain for all to see. When, however, these problems are solved, Ephesians becomes a greater letter than ever and shines with an even more radiant light.

The Circumstances Of The Writing Of Ephesians

Before we turn to the doubtful things, let us set down the certainties. First, Ephesians was clearly written when Paul was in prison. He calls himself "a prisoner for Christ" (Eph_3:1 ); it is as "a prisoner for the Lord" that he beseeches them (Eph_4:1 ); he is "an ambassador in chains" (Eph_6:20 ). It was in prison, and very near to the end, that Paul wrote Ephesians.

Second, Ephesians has clearly a close connection with Colossians. It would seem that Tychicus was the bearer of both these letters. In Colossians Paul says that Tychicus will tell them all about his affairs (Col_4:7 ); and in Ephesians he says that Tychicus will give them all information (Eph_6:21 ). Further, there is a close resemblance between the substance of the two letters, so close that more than 55 verses in the two letters are verbatim the same. Either, as Coleridge held, Colossians is what might be called "the overflow" of Ephesians, or Ephesians is a greater version of Colossians. We shall in the end come to see that it is this resemblance which gives us the clue to the unique place of Ephesians among the letters of Paul.

The Problem

So, then, it is certain that Ephesians was written when Paul was in prison for the faith and that it has in some way the closest possible connection with Colossians. The problem emerges when we begin to examine the question of to whom Ephesians was written.

In the ancient days letters were written on rolls of papyrus. When finished, they were tied with thread, and, if they were specially private or important, the knots in the thread were then sealed. But it was seldom that any address was written on them, for the very simple reason that, for the ordinary individual, there was no postal system. There was a government post, but it was available only for official and imperial correspondence and not for the ordinary person. Letters in those days were delivered by hand and therefore no address was necessary. So the titles of the New Testament letters are not part of the original letters at all. They were inserted afterwards when the letters were collected and published for all the Church to read.

When we study Ephesians closely, we find it in the last degree unlikely that it was written to the church at Ephesus. There are internal reasons for arriving at that conclusion.

(a) The letter was written to Gentiles. The recipients were "Gentiles in the flesh, called the uncircumcision by what is called the circumcision, separated from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of promise" (Eph_2:11 ). Paul urges them "no longer to live as the Gentiles do" (Eph_4:17 ). The fact that they were Gentiles did not of itself mean that the letter could not have been written to Ephesus; but it is a fact to note.

(b) Ephesians is the most impersonal letter Paul ever wrote. It is entirely without personal greetings and without the intimate personal messages of which the other letters are so full. That is doubly surprising when we remember that Paul spent longer in Ephesus than in any other city, no less than three years (Act_20:31 ). Further, there is no more intimate and affectionate passage in the whole New Testament than Act_20:17-35 where we have Paulfarewell talk to the elders of Ephesus, before he left Miletus on his last journey. It is very difficult to believe in face of all this that Paul would have sent a letter to Ephesus which was so impersonal.

(c) The indication of the letter is that Paul and the recipients did not know each other personally and that their knowledge of each other came by hearsay. In Eph_1:15 Paul writes: "Because I have heard of your faith in the Lord Jesus." The loyalty of the people to whom he was writing was something which had come to him by information and not by experience. In Eph_3:2 he writes to them: "Assuming that you have heard of the stewardship of Godgrace that was given to me for you." That is to say: "If you have heard that God gave me the special task and office of being the apostle to Gentiles such as you." The Churchknowledge of Paul as the apostle to the Gentiles was something of which they have heard, but not something which they knew by personal contact with him. So, then, within itself the letter bears signs that it does not fit the close and personal relationship which Paul had with the Church at Ephesus.

These facts might be explained; but there is one external fact which settles the matter. In Eph_1:1 none of the great early manuscripts of the Greek New Testament contain the words in Ephesus. They all read: "Paul...to the saints who are also faithful in Christ Jesus." And we know, from the way in which they comment on it, that that was the form in which the early Greek fathers knew the text.

Was Paul The Author?

Some scholars have gone on to find still another difficulty in Ephesians. They have doubted whether Paul was the author of the letter at all. On what grounds do they base their doubts?

They say that the vocabulary, is different from the vocabulary of Paul; and it is true that there are some seventy words in Ephesians which are not found in any other letter written by Paul. That need not trouble us, for the fact is that in Ephesians Paul was saying things which he had never said before. He was travelling a road of thought along which he had not before travelled; and naturally he needed new words to express new thoughts. It would be ridiculous to demand that a man with a mind like Paulshould never add to his vocabulary and should always express himself in the same way.

They say that the style is not the style of Paul. It is true-- we can see it even in the English, let alone in the Greek--that the style of Ephesians is different from that of the other letters. The other letters are all written to meet a definite situation. But, as A. H. McNeile has said, Ephesians is "a theological tract, or rather a religious mediation." Even the use of language is different. Moffatt puts it this way--generally speaking, Paullanguage pours out like a torrent; but in Ephesians we have "a slow, bright stream, flowing steadily along, which brims its high banks." The length of the sentences in Ephesians is astonishing. In the Greek Eph_1:3-14 ; Eph_1:15-23 ; Eph_2:1-9 ; Eph_3:1-7 are each one long, meandering sentence. McNeile very beautifully and rightly calls Ephesians "a poem in prose." All this is very unlike Paulnormal style.

What is to be said to this? There is first the general fact that no great writer always writes in the same style. Shakespeare can produce the very different styles of Hamlet, A Midsummer NightDream, The Taming of the Shrew, and the Sonnets. Any great stylist--and Paul was a great stylist--writes in a style to fit his aim and his circumstances at the time of writing. It is bad criticism to say that Paul did not write Ephesians simply because he has evolved a new vocabulary and a new style.

But there is more. Let us remember how Paul wrote most of his letters. He wrote them in the midst of a busy ministry, when, for the most part, he was on the road. He wrote them to meet a demanding problem which had to be dealt with at the moment. That is to say, in most of his letters Paul was writing against time. Now let us remember that Paul, if he wrote Ephesians, wrote it when he was in prison. That is to say, he had all the time in the world to write it. Is it any wonder that the style of Ephesians; is not the style of the earlier letters?

Moreover, this difference in style, this meditative, poetical quality is most apparent in Eph 1-3, and they are one long prayer, culminating in a great doxology. There is in fact nothing like this in all Paulletters. This is the language of lyrical prayer, not the language of argument or controversy or rebuke.

The differences are far from proving that Ephesians is not by Paul.

The Thought Of The Epistle

Certain scholars wish to go on to say that the thought of Ephesians is beyond the thought of any of the other letters of Paul. Let us see what that thought is. We have seen that Ephesians is intimately connected with Colossians whose central thought is the all-sufficiency, of Jesus Christ. In Jesus Christ were hidden all the treasures of wisdom and knowledge (Col_2:3 ); all the fulness of God dwelt in him (Col_1:19 ); in him the whole fulness of deity dwells bodily (Col_2:9 ); he alone is necessary and sufficient for mansalvation (Col_1:14 ). The whole thought of Colossians is based on the complete sufficiency of Jesus Christ.

The thought of Ephesians is a development of that conception. It is summarized in two verses of the first chapter, in which Paul speaks of God as, "having made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fulness of time, to unite all things in him, things in heaven and things on earth." (Eph_1:9-10 ).

The key thought of Ephesians is the gathering together of all things in Jesus Christ. In nature as it is without Christ there is nothing but disunity and disharmony; it is "red in tooth and claw." Mandominion has broken the social union which should exist between man and the beasts; man is divided from man; class from class; nation from nation; ideology from ideology; Gentile from Jew. What is true of the world of outer nature is true of human nature. In every man there is a tension; every man is a walking civil war, torn between the desire for good and the desire for evil; he hates his sins and loves them at one and the same time. According to both Greek and Jewish thought in the time of Paul, this disharmony extends even to the heavenly places. A cosmic battle is raging between the powers of evil and the powers of good; between God and the demons. Worst of all there is disharmony between God and man. Man, who was meant to be in fellowship with God, is estranged from him.

So, then, in this world without Christ, there is nothing but disunity. That disunity is not Godpurpose but it can become a unity only when all things are united in Christ. As E. F. Scott has it: "The innumerable broken strands were to be brought together in Christ, knotted again into one, as they had been in the beginning." The central thought of Ephesians is the realization of the disunity in the universe and the conviction that it can become unity only when everything is united in Christ.

The Origin Of PaulThought

How did Paul arrive at this great conception of the unity of all things in Jesus Christ? Most likely he came to it in two ways. It is surely the inevitable outcome of his conviction, stated so vividly in Colossians, that Christ is all-sufficient. But it may well be that there was something else which moved Paulmind in this direction. He was a Roman citizen and proud of it. In his journeys Paul had seen a great deal of the Roman Empire, and now he was in Rome, the imperial city. In the Roman Empire a new unity had come to the world. The pax Romana, the Roman peace, was a very real thing. Kingdoms and states and countries, which had struggled and warred with each other, were gathered into a new unity in the Empire which was Rome. It may well be that in his imprisonment Paul saw with new eyes how all this unity centred in Rome; and it may well have seemed to him a symbol of how all things must centre in Christ, if a disunited nature and world and humanity were ever to be gathered into a unity. Surely, so far from being a conception that was beyond his thinking, all Paulthinking and experience would lead him precisely to that.

The Function Of The Church

It is in Eph 1-3 that Paul deals with this conception of the unity in Christ. In the second three chapters he has much to say of the place of the Church in Godplan to bring about that unity. It is here that Paul strikes out one of his greatest phrases. The Church is the Body of Christ. The Church is to be hands to do Christwork, feet to run upon his errands, a mouth to speak for him. So, then, we have a double thesis in Ephesians. First, Christ is Godinstrument of reconciliation. Second, the Church is Christinstrument of reconciliation. The Church must bring Christ to the world; and it is within the Church that all the middle walls of separation must be broken down. It is through the Church that the unity of all the discordant elements must be achieved. As E. F. Scott has it: "The Church stands for that purpose of world-wide reconciliation for which Christ appeared, and in all their intercourse with one another Christians must seek to realize this formative idea of the Church."

Who But Paul?

This is the thought of Ephesians. As we have seen, there are some who, thinking of the vocabulary and the style and the thought of this letter, cannot believe that Paul wrote it. E. J. Goodspeed, the American scholar, has put forward an interesting--but unconvincing--theory. The probability is that it was in Ephesus about the year A.D. 90 that the letters of Paul were first collected and sent out to the Church at large. It is Goodspeedtheory that the man responsible for that collection, some disciple of Paul, wrote Ephesians as a kind of introduction to the whole collection. Surely that theory breaks down on one salient fact. Any imitation is inferior to the original. But so far from being inferior Ephesians might well be said to be the greatest of all the Pauline letters. If Paul did not write it himself, we have to postulate as its writer someone who was possibly greater than Paul. E. F. Scott very relevantly demands: "Can we believe that in the Church of Paulday there was an unknown teacher of this supreme excellence? The natural assumption is surely that an epistle so like the work of Paul at his best was written by no other man than by Paul himself." No man ever had a greater vision of Christ than this which sees in Christ the one centre in whom all the disunities of life are gathered into one. No man ever had a greater vision of the Church than this which sees in the Church Godinstrument in that world-wide reconciliation. And we may well believe that no man other than Paul could rise to a vision like that.

The Destination Of Ephesians

We must now return to the problem which earlier we left unsolved. If Ephesians was not written to Ephesus--to what church was it written?

The oldest suggestion is that it was written to Laodicea. In Col_4:16 Paul writes: "And when this letter has been read among you, have it read also in the church of the Laodiceans; and see that you read also the letter from Laodicea." That sentence makes certain that a letter had gone from Paul to the church at Laodicea. We possess no such letter amongst Paulletters as they stand. Marcion was one of the first people to make a collection of Paulletters, just about the middle of the second century, and he actually calls Ephesians the Letter to the Laodiceans. So from very early times there must have been a feeling in the Church that Ephesians was actually sent in the first instance to Laodicea.

If we accept that interesting and attractive suggestion, we still have to explain how the letter lost its individual address to Laodicea and came to be connected with Ephesus. There could be two explanations.

It may be that, when Paul died, the church at Ephesus knew that the church at Laodicea possessed a wonderful letter from Paul; and wrote to Laodicea asking for a copy. A copy may have been made and sent off, omitting only the words in Laodicea in the first verse, and leaving a blank as the earliest manuscripts have a blank there. Almost thirty years later the letters of Paul were collected for general publication. Now Laodicea was in a district which was notorious for earthquakes, and it may well have been that all its archives were destroyed; and that, therefore, when the collection was made, the only copy of the Letter to the Laodiceans was that which survived in Ephesus. That letter may then have come to be known as the Letter to the Ephesians, because it was in Ephesus that the only extant copy survived.

The second suggested explanation was propounded by Harnack, the great German scholar. In the later days the church in Laodicea sadly fell from grace. In the Revelation there is a letter to Laodicea which makes sad reading (Rev_3:14-22 ). In that letter the church of Laodicea is unsparingly condemned by the Risen Christ, so much so that he says to her in that vivid phrase: "I will spew you out of my mouth" (Rev_3:16 ). Now in the ancient world there was a custom called damnatio memoriae, the condemnation of a manmemory. A man might have rendered many a signal service to the state, for which his name might occur in books, in the state annals, in inscriptions and on memorials. But if such a man ended in some base act, some utter wreck of honour, his memory was condemned. His name was erased from all books, obliterated from all inscriptions, chiselled out of all memorials. Harnack thinks it possible that the church of Laodicea underwent a damnatio memoriae so that her very name was obliterated from the Christian records. If that were so, then the copies of the Letter to Laodicea would have no address at all; and when the collection was made at Ephesus, the name of Ephesus might well have become attached to it.

The Circular Letter

Both these suggestions are possible but still another suggestion is far more likely. We believe that Ephesians was not in fact written to any one church, but was a circular letter to all PaulAsian churches. Let us look again at Col_4:16 . He writes: "And when this letter has been read among you, have it read also in the church at Laodicea; and see that you read also the letter from Laodicea." Paul does not say that the Colossians must read the epistle to Laodicea; they must read the epistle from Laodicea. It is as if Paul said: "There is a letter circulating; at the present moment it has reached Laodicea; when it is sent on to you from Laodicea be sure to read it." That sounds very like as if there was a letter circulating among the Asian churches,. and we believe that letter was Ephesians.

The Quintessence Of Paul

If this be so, Ephesians is Paulsupreme letter. We have seen that Ephesians and Colossians are very close to each other. We believe that what happened was that Paul wrote Colossians to deal with a definite situation, an outbreak of heresy. In so doing he stumbled on his great expression of the all-sufficiency of Christ. He said to himself: "This is something that I must get across to all men." So he took the matter he had used in Colossians, removed all the local and temporary and controversial aspects, and wrote a new letter to tell all men of the all-sufficient Christ. Ephesians, as we see it, is the one letter Paul sent to all the eastern churches to tell them that the destined unity of all men and of all things could never be found except in Christ, and to tell them of the supreme task of the Church that of being Christinstrument in the universal reconciliation of man to man and of man to God. That is why Ephesians is the Queen of the Epistles.

Study Method

In Ephesians Paulargument is very closely woven together. It often proceeds in long complicated sentences which are difficult to unravel. If we are really to grasp his meaning, there are passages where it will be better to read the letter, first in fairly long sections and then break down these sections into shorter passages for detailed study.

FURTHER READING

Ephesians

T. K. Abbott, Ephesians and Colossians (ICC; G)

J. Armitage Robinson, St. PaulEpistle to the Ephesians (MmC; G)

E. F. Scott, The Epistles to Colossians, Philemon and Ephesians (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB; New Century Bible

E: English Text

G: Greek Text

Barclay: Ephesians 5 (Chapter Introduction)

The Imitation Of God (Eph_5:1-8)

Jesting About Sin (Eph_5:1-8 Continued)

The Children Of Light (Eph_5:9-14)

The Christian Fellowship (Eph_5:15-21)

The Precious Bond (Eph_5:22-33)

The Precious Bond Eph_5:22-33 (Continued)

The Precious Bond Eph_5:22-33 (Continued)

The Growth Of Paul's Thought (Eph_5:22-33 Continued)

The Basis Of Love (Eph_5:22-33 Continued)

Constable: Ephesians (Book Introduction)

Introduction

Historical background

Almost all Christians believed in the Pauline authorship of Ephesians until the nineteenth century when destructive biblical criticism gained influence (cf. 1:1; 3:1). The critics built a case against Pauline authorship from linguistic and stylistic features, literary comparisons chiefly with Colossians, historical evidence, and doctrinal peculiarities.

"When all the objections are carefully considered it will be seen that the weight of evidence is inadequate to overthrow the overwhelming external attestation to Pauline authorship, and the Epistle's own claims."¹

Most conservative New Testament scholars hold to the tradition that Paul wrote Ephesians along with Colossians, Philemon, and Philippians, the other "Prison Epistles," during his first Roman imprisonment, 60-62 A.D. (3:1; 4:1; 6:20; cf. Acts 28:16-31). During this time Paul was under house arrest. He lived in his own rented quarters under guard by Roman soldiers. He could have visitors and could minister without hindrance as far as his confinement permitted (Acts 28:16, 30-31). He was not chained in a prison cell at this time as he was during his second Roman imprisonment when he wrote 2 Timothy (cf. 2 Tim. 1:16). For some interpreters, the reference to Paul having recently sent Tychicus to Ephesus in 2 Timothy 4:12 seems to put the composition of Ephesians in the second imprisonment (cf. Eph. 6:21-22). However the similarities between Ephesians and Colossians have led most scholars to conclude that Paul wrote these two letters at the same time. The evidence for his having written Colossians and Philemon during the first imprisonment is strong.

Paul knew Ephesus and the church in that city well. He had ministered in Asia Minor, the Roman province of which Ephesus was the capitol, with Ephesus as his headquarters for about three years, 53-56 A.D. (Acts 19:1-20:1). It appears that he sent this epistle to the Ephesian church so the Christians there would subsequently circulate it among the other churches.² Three other New Testament books went first to Ephesus: 1 and 2 Timothy, and Revelation (cf. Rev. 2:1). Tychicus evidently delivered this epistle to the Ephesian church (Eph. 6:21-22).

Purpose

Paul's frequent references to the church as a mystery, previously unknown but now revealed, identify the apostle's main purpose in writing as having been the exposition of the mystery of the church (1:9; 3:3-4, 9; 5:32; 6:19). His emphasis on the church as Christ's body in which both Jewish and Gentile believers are one suggests that Paul wrote to promote unity in the Ephesian church and in the universal church. The emphasis on the importance of love is also strong. More than one-sixth of Paul's references to love in his 13 epistles occur in Ephesians. This also shows that he wanted to promote Christian unity in the church.

Message³

The Book of Ephesians enables us to view God's creation from an alpine altitude. When we study this book, it is as though we have climbed a high mountain peak because the book gives us that kind of perspective on what God has created. Recall the opening scenes in The Sound of Music movie where Maria Von Trapp is standing in a high meadow looking over the valleys and mountains beyond. Yet the creation Ephesians opens up to our vision is not the physical creation but the church and its position and importance in the panorama of God's program. The church is the subject of Ephesians.

One of the features of this book that distinguishes it from other Pauline epistles is its universal character. Ephesians deals with matters of perspective that are important to all churches of all ages. Ephesians is not like 1 Corinthians that concerns itself with the situation of one local congregation primarily. It is more like Romans that deals with the great revelations that transcend local church polity.

Ephesians is an exposition of one of the most important statements Jesus ever uttered during His earthly ministry. That statement is in Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." Other epistles similarly expound other teachings that Jesus gave while He walked this earth. For example, the Epistle of James is really an exposition of Jesus' Sermon on the Mount. John's first epistle is an exposition of Jesus' Upper Room Discourse. Likewise Ephesians explains Jesus' teaching concerning the church. All the New Testament epistles deal with the church, of course. However, Ephesians lifts us above all the other revelation on this subject and puts the church in perspective in the plan of God. Paul developed both the building of the church and the conflict of the church, suggested in Jesus' statement, here.

Paul introduced the central teaching of Ephesians in its first verse. We read, "To the saints . . . in Christ Jesus." This phrase indicates the composition of the church. It alerts us to what will follow in the epistle. The phrase "the saints" reflects the diversity and differences that exist in the church. Paul had much to say in this letter about God's individual blessing of believers (e.g., 1:3-2:10). However the phrase "in Christ Jesus" emphasizes the unification of these individuals in one united church. Paul also had much to say about the corporate calling of believers in this letter (e.g., 2:11-3:19). The church is one organism that God has created from individual believers in this age whom God has united in a vital relationship with Jesus Christ. The figure of the human body with its diverse members controlled by one head (2:14-16) is the perfect illustration of the church.

As we examine the central teaching in Ephesians we can see that it falls into two parts. First, there is revelation concerning the eternal character of the church. Second, there is teaching about the temporal conduct of the church.

Consider first the revelation concerning the eternal character of the church. Ephesians tells us three things about the character of the church.

First, it reveals its conception. The church was in the plan of God from eternity past. It was not something God devised the day Jesus Christ died because the Jews had rejected their Messiah. Some dispensational expositors have referred to the church as a parenthetical part of God's eternal plan. That does not mean the church was an after-thought by God. The church is just as much a part of God's plan for human history as the nation of Israel. God did not reveal it in the Old Testament. It is a mystery, a New Testament revelation not revealed previously. Nevertheless it was always part of God's plan. This is important for us to realize because when we see that God brought the church into existence it is easier to believe that Satan will never destroy the church.

The second thing Ephesians reveals about the eternal character of the church is its construction. Whereas God viewed the church in the past as part of His eternal plan, He is constructing it in the present by His eternal power. In Ephesians there is much emphasis on power, the tremendous power of God. Paul prayed that his readers would grow in their understanding of the eternal power of God, the power that raised Jesus from the grave (1:18-19). Paul used four different Greek words for power in 1:19. This is the same power that has raised the Christian up and seated him or her with Christ in the heavenly realms now (2:4-6). Moreover it is the same power available to you and to me as we engage our spiritual enemy who is trying to tear down the church (6:10-11). Too often the church fails because Christians think it cannot succeed. We fail to appreciate the eternal divine power presently available to build the church and to defeat its foes.

The third thing we learn from this epistle about the character of the church is its consummation. This too involves an eternal perspective. Ephesians reveals that the church will serve the purpose of God throughout eternity future (2:4-7; 3:8-10). The church will demonstrate the richness of God's grace to all beings forever (2:7). It will also demonstrate the richness of God's wisdom to all beings forever (3:10).

In summary, Ephesians reveals the important place the church has in God's eternal plan for history. In the past He conceived of it as part of His eternal plan. In the present He is constructing it with His eternal power. In the future He will bring it to consummation in fulfillment of His eternal purpose.

Whereas the revelation of the church's eternal character constitutes a major portion of this epistle Paul also taught much about the temporal conduct of the church. The church's eternal character has major implications for its temporal conduct (4:1). We can organize this part of the revelation under three headings as well.

The first implication of the character of the church that I want to point out that Paul stressed relates to its construction. Since the church is what it is, the unified body of Christ, it is very important that Christians preserve this unity (4:1-3). Note that this is not a unity among professing Christians that we must achieve. It is a unity among genuine Christians that we must preserve. We must be very careful to avoid causing divisions in the body of Christ. One of the seven things Solomon wrote that the Lord hates is someone who spreads strife among his brothers (Prov. 6:19).

A second implication of the character of the church relates to its confession. The church, Paul urged, must make a confession or give testimony to God. This is the will of God (5:15-17). We do this by sanctifying all of life to God, setting it apart to Him for His honor and glory. Consequently Paul talked about the basic relationships of life--husbands and wives, parents and children, employers and employees. Our faith must have an impact on these relationships. The church makes its confession before the world not primarily by formulating creeds of belief but by demonstrating sanctification in conduct.

Third, another implication of the character of the church that Paul explained relates to its conflict with the forces opposed to God's purposes. We must arm ourselves, stay alert, and take a stand against these spiritual forces (6:10-11).

To summarize, the church must maintain unity as it grows. It must sanctify every relationship as it makes its confession to the world. It must also stand firm against its spiritual enemies as it conflicts with Satan's forces. You see how these points clarify Matthew 16:18: "I will build my church, and the gates of Hades shall not overpower it." The church cooperates with God as He builds it in three ways. It must remain united itself. Second, it must present a message of purity and holiness to the world by its sanctified relationships. Third, it must fight God's enemies after putting on the whole armor of God.

Attempting to summarize the teaching of Ephesians into a short message statement I would phrase it this way. Ephesians reveals that the church is part of God's eternal plan, and it grows as a result of God's power working through believers' lives, overcoming their spiritual enemies.

We come next to the abiding appeal that this letter contains. I said Paul summarized the central revelation of Ephesians in 1:1, "the saints . . . in Christ Jesus." Similarly he summarized the timeless exhortation of this letter in 4:1, "Walk . . . worthy of the calling with which you have been called."

First, we are to walk in view of God's eternal plan. That is, we should live now with God's purposes throughout eternity clearly in view. God chose us before the creation of the world so He could conform us to the image of His Son (1:4; Rom. 8:29). We are to "grow up . . . into Him . . . even Christ" (4:15). The measure in which we are living in holiness and in love is the measure in which we are conforming to God's eternal plan. Paul did not tell us to be holy because decency demands it, or because God may discipline us if we don't. We are to live thinking about God's eternal plan and remembering that God had our individual lives in His mind from eternity past.

We can walk according to God's plan only by appropriating His almighty power. God is able to enable us to walk in this plan by His power. "Now to Him who is able to do exceeding . . ." (3:20-21). We have the power to walk worthily. However, we must allow God's Spirit to control us if we want to walk in harmony with God's will (5:18).

Third, we are to walk opposing God's unseen enemies as well as in view of God's eternal plan and appropriating God's almighty power. We need to balance the passive "be filled with the Spirit" with the active "stand firm" (6:14). Our enemies are not primarily other people but the unseen demonic personalities behind them. In former years, people scoffed at the idea of demons and malignant spiritual forces. Today there is a more realistic awareness of their existence and powerful influence. We must engage spiritual enemies with spiritual arms: truthfulness, righteous conduct, the gospel, trust in God, the Word of God appropriate to the need, and prayer (6:14-18).

Finally let me make application of the message of this epistle to us.

The measure of the church's power to change the world is the measure of her other-worldliness. Many in our day criticize the church for being uninvolved, or at least not involved enough, with the physical problems of people. Ephesians teaches us that the way to help people the most is by dealing with unseen issues: unity, love, holiness, prayer, and evangelism. We do the church's work much more effectively by praying than by picketing, by protesting, and by politicking. The measure of the church's power to help the world is the measure of her other-worldliness. The church must remember her heavenly calling in the eternal plan of God to realize all God purposes for her.

Conversely the measure of the church's other-worldliness is the measure of her influence in the world. If we really see God's purpose for the church, we can never remain unconcerned about or uninvolved with the physical problems of people. Was our Lord insensitive to suffering, unconcerned about injustice, or lacking in compassion toward the oppressed? Never, and He is the Head into whom we are to grow up.

"The church of God can never help God when she ceases to be other-worldly. When she is other-worldly she helps the world; and cannot avoid doing so."⁴

Constable: Ephesians (Outline)

Outline

I. Salutation 1:1-2

II. The Christian's calling 1:3-3:21

A. Individual calling 1:3-2:10

1. The purpose: glory 1:3-14

2. The means: knowledge 1:15-23

3. The motive: grace 2:1-10

B. Corporate calling 2:11-3:19

1. Present unity 2:11-22

2. Past ignorance 3:1-13

3. Future comprehension 3:14-19

C. Doxology 3:20-21

III. The Christian's conduct 4:1-6:20

A. Spiritual walk 4:1-6:9

1. Walking in unity 4:1-16

2. Walking in holiness 4:17-32

3. Walking in love 5:1-6

4. Walking in light 5:7-14

5. Walking in wisdom 5:15-6:9

B. Spiritual warfare 6:10-20

IV. Conclusion 6:21-24

Constable: Ephesians

Ephesians

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Copyright 2003 by Thomas L. Constable

Haydock: Ephesians (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE EPHESIANS.

INTRODUCTION.

Ephesus was a famous city, the metropolis of Asia Minor, upon the Ægean Sea, now called the Archipelago. In it was the temple of Diana, one of the seven wonders of the world. St. Paul had staid there two years, and preached another year thereabouts. See Acts xx. The chief design of this Epistle was to hinder the Ephesians, and others in the neighbouring cities, from being seduced by false teachers, who were come among them. In the first three chapters he extols the grace of God, in mercifully calling the Gentiles. It was written when St. Paul was a prisoner; (see Chap. iv. 1. and vi. 20.) but whether during his first imprisonment, at Rome, an. 62 [in the year A.D. 62], or in the latter imprisonment, as others judge about an. 65, in uncertain. (Witham) ---Ephesus was the capital of Lesser Asia, and celebrated for the temple of Diana, to which the most part of the people of the East went frequently to worship. But St. Paul having preached the gospel there for two years the first time, and afterwards for about a year, converted many. He wrote his Epistle to them when he was a prisoner at Rome, and sent it by Tychicus. He admonishes them to hold firmly the faith which they had received; and warns them, and also those neighbouring cities, against the sophistry of philosophers and the doctrine of false teachers, who were come among them. The matters of faith contained in this Epistle, are exceedingly sublime, and consequently very difficult to be understood. It was written about twenty-nine years after our Lord's ascension. (Challoner) --- Ephesus was the chief city in Asia Minor, much given to superstitions, and not less to debauchery and libertinism. In it was the famous temple of Diana. St. Paul had preached in this place three years; (Acts xx.) so that all, both Jews and Gentiles, heard the word of the Lord, till he was driven away by Demetrius, the silversmith. At his departure, he left Timothy (1 Timothy i.) to maintain the purity of the gospel, and preserve them from the fables, which St. Paul had warned the Ephesians, would be introduced among them by rapacious wolves, and men talking perversely, to lead disciples after them. The Gentile converts held fast to the doctrines they had received from St. Paul: the Jews were the chief innovators. To the former the apostle writes this Epistle, praising their steadfastness, and instructing them more fully in the hidden mysteries of faith, viz. redemption, justification, call of the Gentiles, predestination, and the glorification of Christ, and his body, the Church. In the fourth, and succeeding chapters, he exhorts them to the practice of morality, and to fulfill their respective duties of parents, children, masters, servants, &c. and finally reminds all the soldiers of Christ, to be armed with spiritual weapons against all the assaults of the devil. St. Jerome observes that this Epistle, especially the first three chapters, are intricate and difficult; probably owing to the sublimity of the subject. The last three contain the most interesting morality. (Estius. passim.) See also Acts xviii. 19. et seq. and xix. 1. et sequ. --- When Cardinal Pole was consulted by what method the obscure passages of St. Paul's Epistles could be best unfolded, he replied: Let the reader begin with the latter part, where the apostle treats of morality, and practise that which is delivered there; and then let him go back to the beginning, where points of doctrine are discussed with great acuteness and subtilty.

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Gill: Ephesians (Book Introduction)

INTRODUCTION TO EPHESIANS

The city of Ephesus is, by Pliny ^a, called the other light of Asia; Miletus was one, and Ephesus the other: it was the metropolis of the lesser Asia, and one of the twelve cities of Ionia, and the first and chief of them: it is said to be built by the Amazons ^b: it was famous for the magnificent temple of Diana; and the inhabitants of it were very much given to superstition and idolatry, and even to devilish arts, Act 19:19. It abounded with orators and philosophers, and men of great wisdom and learning ^c; and was formerly a very rich, trading, flourishing city, but now a village, and a poor desolate place; it retains the name of Efeso, though the Turks call it Aia Salik. Hither the Apostle Paul first went after he had been at Corinth, though he then made but a short stay; when he came thither again, he found twelve disciples, and was the instrument of making a great many more: here he continued two or three years and formed a Gospel church, very large and flourishing, to whom he writes this epistle; and which was written by him when he was a prisoner at Rome, as appears by several passages in it, Eph 3:1, and seems to have been written much about the same time as were the epistles to the Philippians, and to the Colossians, and to Philemon. Dr. Hammond thinks it was written about the year 58, and Dr. Lightfoot places it in 59, and the fifth year of Nero. The occasion of it was the foresight the apostle had of false teachers that would spring up in this church, after his death, and spread their pernicious doctrines, and draw away disciples after them, and do great mischief in the church; wherefore the design of this epistle is to establish the saints in the doctrines of the Gospel, that so they might not be carried away with the errors of the wicked: the subject matter of it is most excellent; it treats of the most sublime doctrines of grace, of divine predestination, and eternal election, of redemption by Christ, and of peace and pardon by his blood, of conversion by the power of efficacious grace, and of salvation by the free grace of God, in opposition to works: it also very largely treats of the nature and usefulness of the Gospel ministry, and of gifts qualifying for it, and of the several duties of religion incumbent on Christians; and the method which is used is exceeding apt and beautiful, for the apostle first begins with the doctrines of the Gospel, which he distinctly handles and explains, and then proceeds to enforce the duties belonging to men, both as men and Christians.

Gill: Ephesians 5 (Chapter Introduction)

INTRODUCTION TO EPHESIANS 5

The apostle, in this chapter, goes on with his exhortations to the duties of religion; and such in general as relate to purity of life, and against uncleanness; and particularly treats of the duties of married persons. And whereas in the latter part of the preceding chapter, he had exhorted to kindness and tenderness, and which he enforced by the example of God himself, he here repeats and urges it; and to it adds the example of Christ in loving his people, and giving himself for them a propitiatory sacrifice, acceptable to God, Eph 5:1, then follows a dehortation from several vices of the impure kind, some as being filthy actions, and unbecoming saints, and not to be named by them, and much less done, Eph 5:3, others, and such as are vices of the tongue, as being inconvenient, and to which thanksgiving is preferred, Eph 5:4, and the former especially, as excluding from having any part or portion in the kingdom of God and Christ Eph 5:5, and all of them, as bringing the wrath of God upon men, Eph 5:6, wherefore professors of religion should avoid such sins, and not join with the children of disobedience in the commission of them, Eph 5:7, to which exhortation they should the rather give heed, from the consideration of their present state, illustrated by their former one; who were once darkness, but now light, and therefore should walk as enlightened persons, Eph 5:8, and as having the Spirit of God, which is known by its fruits, Eph 5:9, studying to know, approve of, and do that which is acceptable to God, Eph 5:10, and on the contrary, should have no society and communion with men in the commission of sins, the works of darkness, but should reprove them for them, Eph 5:11, since the things done by them were such, that it was a shame to relate them, and much more to commit them, Eph 5:12, and the rather this was incumbent upon them, since it was agreeably to their character, as being made light in the Lord; seeing it is the property of light to make manifest and detect what is done in the dark, Eph 5:13, which is confirmed by a passage of Scripture pertinently produced, to stir up drowsy and lifeless professors to the discharge of their duty, Eph 5:14, and from hence the apostle enforces a wise and circumspect walk and conversation, one part of which lies in redeeming time; and which should be done for this reason, because the present days were evil ones, Eph 5:15, and that they might avoid a foolish walk, and order their conversation wisely and aright, he suggests it would be proper to learn what was the will of the Lord, which is the rule of a Christian's walk and conversation, Eph 5:17, and whereas drunkenness is oftentimes the cause of all the above mentioned vices, the apostle cautions against that, and on the contrary advises them to be concerned for a larger measure of the Spirit of God; that under his influence they might sing psalms, hymns, and spiritual songs, in a melodious manner, and heartily to the Lord; and so express their thankfulness to him, for all mercies from him; and not abuse their mercies and themselves, spend their time in singing lewd and profane songs, as drunkards often do, Eph 5:18, and hence he passes to the special duties of wives and husbands, to which he premises a general exhortation to submission to one another, Eph 5:21, and begins with the subjection of wives to their husbands, this being the will of the Lord, Eph 5:22, and besides, the relation which the wife stands in to her husband, being her head, requires it; and which is illustrated by Christ being the head and Saviour of his body, the church, Eph 5:23, and which is further urged and enforced by the instance and example of the church's subjection to Christ, Eph 5:24, and next the apostle exhorts husbands to love their wives, in imitation of Christ, who has loved his church; and as an instance of it, has given himself to death for her; than which, there cannot be a greater instance of love, Eph 5:25, the ends of which were, the sanctification and cleansing of the church with his blood, by means of water and the word; and the presentation of her to himself, all glorious and beautiful, Eph 5:26, and then another argument is used, to engage the affections of husbands to their wives, they being their own bodies; so that loving them, is loving themselves, Eph 5:28, nor was it ever known, and it would be unnatural, for a man to hate his own flesh, but on the contrary, he nourishes and cherishes it; and therefore seeing the wife is a man's own flesh, he ought not to hate her, but to nourish and cherish her; and this is also enforced by the example of Christ, who does not hate his church, but nourishes and cherishes her, Eph 5:29, the reason of which is, because the saints which make up the church are members of him, one flesh and blood with him, Eph 5:30, which is the case of a man and his wife; and hence it is, that according to the original law of marriage, a man was to leave father and mother, and cleave to his wife, Eph 5:31, the whole of which is a mystery, and typical of the marriage relation and union between Christ and his church, Eph 5:32, and the chapter is closed with a recapitulation of the mutual duties of husband and wife, love in the one, and reverence in the other, Eph 5:33.

College: Ephesians (Book Introduction)

INTRODUCTION

We are saved by grace through faith! We do not earn our salvation - it is the gift of God. This is the shocking good news of Ephesians. Even though we were dead in sin and fully deserved God's wrath, he saved us and brought us into the body of Christ. It is a glorious privilege to be a part of Christ's body, and it carries with it a glorious responsibility.

We are saved by grace, for good works. God saved us so that he could live in us and work through us. We are filled with his fullness and re-created in his likeness. We are imitators of God. His power works in us, making possible more than we could ever ask or think. We are strong in the Lord and in his mighty power. The message of Ephesians is a message of salvation: God gives it; man lives it.

THE WRITER

From earliest times the church has acknowledged Paul as the author of Ephesians. But while Ephesians has been called "the quintessence of Paulinism," it is now widely denied that Paul wrote the book. Despite the current trend in scholarly criticism, there are good and sufficient reasons for upholding Paul as the author.

Reasons to Support Paul as the Author

1. The letter claims to have been written by Paul (1:1 and 3:1), and has several personal references (1:15-16; 4:1; 6:19-20). Those who deny this claim must assume the burden of proving otherwise.

2. The letter was widely known and accepted in the early church, and no one (not even the heretic Marcion) disputed that Paul was the author.

3. The letter is filled with Pauline features. Is it more likely that an imitator copied Paul's writing style in 90 to 95% of the epistle, or that Paul himself wrote it, diverging from his usual style 5 to 10% of the time?

4. The letter closely parallels Colossians.

5. The practice of writing letters in the name of someone else was not as widely practiced in the early church as some claim.

6. A comparison with the church literature of the period from which a non-Pauline Ephesians is supposed to come (such as 1 Clement) indicates that the letter is far more akin to Paul than to the supposedly contemporary church literature of the late first century.

7. The major themes - justification by faith, grace, atonement by Christ, the place of the Jews and the law - agree with Paul's uncontroverted letters.

8. The nature of the letter accords well with what Paul would have written from prison, as a final summation of what the church is.

Challenges to Pauline Authorship

It must be admitted that many scholars have advanced reasons to reject Paul as the author of Ephesians. Their challenges will be listed and briefly answered:

1. Style and Vocabulary: The sentences are often long and complicated, with heavy use of synonyms and adjectives. Certain words and phrases ("devil," "heavenly realms") are not found in other Pauline letters.

However, it must be seriously questioned whether our collection of Paul's brief letters can establish what his style and vocabulary was. Furthermore, an author must be free to exercise flexibility in his style when he writes to a different audience on a different subject. Finally, "devil" is found in 1 Timothy, 2 Timothy, and Titus (but the critics deny the Pauline authorship of all three of these as well).

2. Literary Dependence: There are so many parallels between Ephesians and other letters, especially Colossians, that Ephesians must have been copied and expanded by an admirer of Paul. Of the 155 verses in Ephesians it is estimated that 73 have verbal parallels in Colossians.

However, the similarities could more easily result because the letters all had the same author. There is good evidence that Ephesians and Colossians were written at the same time, which would account for their frequent parallels. (It should be noted that the "style and vocabulary" argument is that Ephesians is too different, while the "literary dependence" argument is that Ephesians is too much the same.)

3. Historical Considerations: The Jew/Gentile tension has ceased; the "holy apostles" are revered as in retrospect; and the "dividing wall" at the temple in Jerusalem has been torn down. Therefore, the letter must have been written after Paul had already died.

However, the Jew/Gentile tension was not as big a problem in some locations; the apostles were held in reverence from the very beginning (Acts 2:42; 5:12-13); the symbolic "dividing wall" could still stand in the temple when it had already been torn down in the church.

4. Doctrinal Arguments: The "church" is now universal, rather than local; various themes are handled differently in other Pauline letters; the view of marriage differs from 1 Cor 7.

However, these arguments are more apparent than real. From the beginning Jesus saw his church on a universal scale (Matt 16:18) and nothing prevents Paul from using this concept. Certain themes (such as "the mystery," "in Christ," the Trinity) may be expressed in different terms in Ephesians, but it is foolish to force a strict uniformity on Paul or to prohibit him from adding any insights to what he has already written.

In conclusion, it must be said that those who dispute what the church has accepted from the beginning have not proved their case. There is more than sufficient reason to accept the epistle as from Paul's own hand, and to feel his pulse beating in every line.

THE AUDIENCE

The Recipients of the Letter

There are several reasons to question whether Paul addressed this epistle to the Ephesian saints:

1. Several of the earliest manuscripts do not include the words "in Ephesus" in 1:1.

2. Marcion, while a heretic, referred to it as "the epistle to the Laodiceans" at a very early date (about A.D. 140).

3. Though Paul spent three years in Ephesus, longer than any other location on his missionary journeys, the letter is strangely impersonal. He "has heard" about their faith (1:15). Unlike his other epistles, Paul addresses no local problems, and closes without a single personal greeting.

4. The epistle has the mature, universal tone of a letter sent as an encyclical, in this instance to all the churches of Asia Minor.

At the same time, most manuscripts do include "in Ephesus" and the church has traditionally called this epistle "to the Ephesians." If Paul did intend that the letter be sent to churches throughout Asia Minor, it is logical that it would have been sent first to the leading city, and from there copies would be circulated. It is likely, then, that Paul did send this epistle to the Ephesians, but not to them alone.

The Locale

Ephesus was the most important city in the Roman province of Asia, located on the west coast of what is now Turkey. It was a leading commercial center, situated at the intersection of two major trade routes. It was a city where East met West, with the resulting exchange of ideas and philosophies. Ephesus boasted the temple of Artemis (Diana), one of the Seven Wonders of the Ancient World. Four times the size of the famed Parthenon in Athens, this temple also served as the bank of Asia Minor, one of the few places where money could be safely deposited. An enormous theatre in the center of the city could seat from 25,000 to 50,000 people.

Within its population of one-third of a million, Ephesus also had a large colony of Jews. After rejection by the local Jewish community, Paul found it possible to teach daily in the lecture hall of Tyrannus. From this strategic center the gospel message spread "so that all the Jews and Greeks who lived in the province of Asia heard the word of the Lord" (Acts 19:10).

Ephesus and the other cities of Asia Minor to which Paul sent this epistle are also mentioned in Rev 1:4-3:22. By that time the church in Ephesus needed to repent and return to its first love. Ephesus continued as a leading center of Christianity for several centuries.

THE DATE AND PLACE OF WRITING

Proceeding with the conclusion that Paul himself wrote this epistle, it is necessary to identify when and where he did so. We know that Paul wrote from an imprisonment (3:1; 4:1) in which he was confined with chains (6:20). We can safely assume, furthermore, that at this same time Paul also sent letters to the Colossians and to Philemon. But where was Paul imprisoned?

Rome

The traditional - and most likely correct - view is that Paul wrote from the imprisonment in Rome described in Acts 28:16-30. Paul was allowed to live in a private dwelling, with a soldier to guard him. This continued for two years, and during the latter part of this time Paul wrote Ephesians, Colossians, and Philemon - and no doubt Philippians, as well. A date around A.D. 62 is likely.

Caesarea

Paul is also known to have spent two years imprisoned in Caesarea (Acts 24:27), before his voyage to Rome. It has been suggested that Onesimus would have been more inclined to escape the 500 miles to Caesarea than to attempt the long voyage to Rome. While this location is possible, yielding a date of A.D. 58-60, no real evidence can be introduced in its support.

Ephesus

Somewhat surprisingly, some critics have attempted to make Ephesus the site of Paul's prison epistles. This would be an even more convenient location for the escape of Onesimus. However, neither the book of Acts nor church history know anything of an imprisonment in Ephesus. Paul did refer to fighting "wild beasts" in Ephesus (1 Cor 15:32), but since the city did not have a coliseum and Paul was a Roman citizen, this is probably a metaphor for the fierce men who opposed him. Because this view has no historical support, it has only its novelty to commend it.

Probable Reconstruction of Events

During his imprisonment in Rome, Paul met and converted the runaway slave Onesimus. Not long afterward, he received troubling news about doctrinal problems in Colosse (Col 1:9), the home town of Onesimus (Col 4:9). Paul determined to send the letter of Colossians to correct their errors, and decided to send Onesimus back to Philemon at the same time. Having penned letters to address these two problems, Paul also wrote a letter to the saints in Ephesus, intending that it be circulated among all the churches of Asia Minor. The resulting epistle has been called "the divinest composition of man."

-College Press New Testament Commentary: with the NIV

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College: Ephesians (Outline)

OUTLINE

I. DOCTRINE: God's Plan for Salvation - Eph 1:1-3:21

A. God's Blessings - 1:1-23

1. Salutation - 1:1-2

2. Present Blessings in Christ - 1:3-14

3. Potential Blessings in Christ - 1:15-23

B. God's Salvation - 2:1-22

1. Saved from Sin - 2:1-10

2. Saved from Separation - 2:11-22

C. God's Participation - 3:1-21

1. God Working in Paul - 3:1-13

2. God Working in All Christians - 3:14-21

II. DUTIES: The Christian's Response to Salvation - 4:1-6:24

A. The Christian in Church Life - 4:1-16

1. Unity in the Body - 4:1-6

2. Diversity in the Body - 4:7-11

3. Maturity in the Body - 4:12-16

B. The Christian in Personal Life - 4:17-5:21

1. The Old Nature vs. the New - 4:17-24

2. Members of One Body - 4:25-32

3. Walking in Love - 5:1-2

4. Walking in Light - 5:3-14

5. Walking in Wisdom - 5:15-21

C. The Christian in Domestic Life - 5:22-6:9

1. Wives and Husbands - 5:22-33

2. Children and Parents - 6:1-4

3. Slaves and Masters -6:5-9

D. The Christian in Warfare - 6:10-24

1. The Nature of the Enemy - 6:10-12

2. The Armor of God - 6:13-18

3. Paul's Own Farewell - 6:19-24

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