Text -- Ephesians 5:15-21 (NET)

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, 5:20 always giving thanks to God the Father for each other in the name of our Lord Jesus Christ, 5:21 and submitting to one another out of reverence for Christ.

Commentary -- Word/Phrase Notes (per phrase)

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.

Robertson: Eph 5:20

In the name of our Lord Jesus Christ ( en onomati tou Kuriou hēmōn Iēsou Christou ).

Jesus had told the disciples to use his name in prayer (Joh 16:23.).

Robertson: Eph 5:20

To God, even the Father ( tōi theōi kai patri ).

Rather, "the God and Father."

Robertson: Eph 5:21

Subjecting yourselves to one another ( hupotassomenoi allēlois ).

Present middle participle of hupotassō , old military figure to line up under (Col 3:18). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard hupotassomenoi as an independent participle like an imperative.

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 5:15

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.

Wesley: Eph 5:20

At all times and places.

Wesley: Eph 5:20

Prosperous or adverse, since all work together for good. In the name of, or through, our Lord Jesus Christ - By whom we receive all good things.

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."

JFB: Eph 5:20

Even for adversities; also for blessings, unknown as well as known (Col 3:17; 1Th 5:18).

JFB: Eph 5:20

The Fountain of every blessing in Creation, Providence, Election, and Redemption.

JFB: Eph 5:20

By whom all things, even distresses, become ours (Rom 8:35, Rom 8:37; 1Co 3:20-23).

JFB: Eph 5:21

(Phi 2:3; 1Pe 5:5.) Here he passes from our relations to God, to those which concern our fellow men.

JFB: Eph 5:21

All the oldest manuscripts and authorities read, "in the fear of CHRIST." The believer passes from under the bondage of the law as a letter, to be "the servant of Christ" (1Co 7:22), which, through the instinct of love to Him, is really to be "the Lord's freeman"; for he is "under the law to Christ" (1Co 9:21; compare Joh 8:36). Christ, not the Father (Joh 5:22), is to be our judge. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians (1Co 10:22; 2Co 5:11; 1Pe 2:13).

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!

Clarke: Eph 5:20

Giving thanks always - God is continually loading you with his benefits; you deserve nothing of his kindness; therefore give him thanks for his unmerited bounties

Clarke: Eph 5:20

God and the Father - That is: God, who is your Father, and the Father of mercies. See the observations on the Greek article at the end of this epistle

Clarke: Eph 5:20

In the name of our Lord Jesus - He is the only mediator; and through him alone can ye approach to God; and it is for his sake only that God will hear your prayers or receive your praises.

Clarke: Eph 5:21

Submitting - one to another - Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule

Clarke: Eph 5:21

In the fear of God - Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other’ s burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβῳ Θεου, in the fear of God, εν φοβω Χριστου, in the fear of Christ, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.

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.

Calvin: Eph 5:20

20.Giving thanks always He means that this is a pleasure which ought never to lose its relish; that this is an exercise of which we ought never to weary. Innumerable benefits which we receive from God yield fresh cause of joy and thanksgiving. At the same time, he reminds believers that it will argue ungodly and disgraceful sloth, if they shall not always give thanks, — if their whole life shall not be spent in the study and exercise of praising God.

Calvin: Eph 5:21

21.Submit yourselves God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.

But as nothing is more irksome to the mind of man than this mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride, that we may not be ashamed of serving our neighbors. It does not much affect the sense, whether we interpret the fear of Christ, passively, thus, — let us submit to our neighbors, because we fear Christ; or actively, — let us submit to them, because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read, “the fear of God. ” The change may have been introduced by some person, who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. ¹⁶⁴

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."

Defender: Eph 5:20

This all-inclusive command to thankfulness for everything is found frequently in the New Testament (Phi 4:6; 1Th 5:18). To obey this command would be clearly impossible apart from a strong belief in Jesus Christ as both omnipotent Creator and living Savior. But with this assurance, "we know that all things work together for good to them that love God, to them who are the called according to his purpose" (Rom 8:28), and therefore can be thankful for "all things.""

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

TSK: Eph 5:20

thanks : Eph 5:4; Job 1:21; Psa 34:1; Isa 63:7; Act 5:41; 1Co 1:4; Phi 1:3, Phi 4:6; Col 1:11, Col 1:12, Col 3:17; 1Th 3:9, 1Th 5:18; 2Th 1:3, 2Th 2:13

in : Joh 14:13, Joh 14:14, Joh 15:16, Joh 16:23-26; Col 3:17; Heb 13:15; 1Pe 2:5, 1Pe 4:11

TSK: Eph 5:21

submitting : Eph 5:22, Eph 5:24; Gen 16:9; 1Ch 29:24; Rom 13:1-5; 1Co 16:16; Phi 2:3; 1Ti 2:11; 1Ti 3:4; Heb 13:17; 1Pe 2:13, 1Pe 5:5

in : 2Ch 19:7; Neh 5:9, Neh 5:15; Pro 24:21; 2Co 7:1; 1Pe 2:17

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: Eph 5:20

Giving thanks always - This is probably designed to be connected with the preceding verse, and to denote that the proper subject of psalms and hymns is thanksgiving and praise. This is indeed always the main design, and should be so regarded; and this part of worship should be so conducted as to keep up in the heart a lively sense of the mercy and goodness of God.

For all things - ὑπὲρ πάντων huper pantōn - for all things, or all "persons."Dr. Barrow supposes that the meaning here is, that they were to give thanks for "all persons,"and to regard themselves as under obligations to give thanks for the mercies bestowed upon "the human race,"in accordance with the idea expressed in the Liturgy of the Episcopal church, "We, thine unworthy servants, do give thee most humble and hearty thanks for thy goodness and loving-kindness to us, and to all men."This idea is beautiful: and it accords with the requirements of the Scriptures elsewhere; 1Ti 2:1. "I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all people. Such is the duty of Christians; and I see no departure from the fair meaning of the words here, in supposing that the apostle may have designed to express such an idea. The sense, according to this, would be, that we are to praise God for his general mercy to mankind; for all the happiness which mortals are permitted to enjoy; for the love of God to mankind in creation, in providence, and in redemption - just as a grateful child will give thanks for all the kindness shown to his brothers and sisters One obvious effect of this would be to overcome "selfishness,"and to make us rejoice in the happiness of others as well as in our own.

Another effect would be to make us feel a deeper interest in the condition of our fellow creatures. Another would be to elevate and enlarge our conceptions of the goodness of God - directing the mind to all the favors which he has bestowed on the race. Man has much for which to be grateful; and the duty of acknowledging the mercy of God to the race should not be forgotten. We are often prone so to magnify our calamities, and to contemplate the woes of the race, that we overlook the occasions for gratitude; and we should, therefore, look upon the "mercies"which we enjoy as well as the miseries which we endure, that our hearts may be right. He who looks only on his trials will soon find his mind soured and complaining; he who endeavors to find how many occasions for gratitude he has, will soon find the burden of his sorrows alleviated, and his mind tranquil and calm. Yet, if the words here are to be taken as in our translation, "for all things."they are full of force and beauty. At the close of life, and in heaven, we shall see occasion to bless God for all his dealings with us. We shall see that we have not suffered one pang too much, or been required to perform one duty too severe. We shall see that all our afflictions, as well as our mercies were designed for our good, and were needful for us. Why then should we not bless God in the furnace as well as in the palace; on a bed of pain as well as on a bed of down; in want as well as when sitting down at the splendid banquet? God knows what is best for us; and the way in which he leads us, mysterious though it seem to be now, will yet be seen to have been full of goodness and mercy.

Unto God and the Father - Or, "to God, even the Father."It cannot mean to God as distinguished from the Father, or first to God and then to the Father, as if the Father were distinct from God. The meaning is, that thanks are to be given specially to God the Father - the great Author of all mercies, and the source of all blessings.

In the name of our Lord Jesus Christ - That is, through his mediation, or trusting in him; see the notes on Joh 14:13. The meaning is, that we are "always"to approach God through the mediation of the Lord Jesus. When we ask for mercy, it is to be on his account, or through his merits; when we plead for strength and grace to support us in trial, it is to be in dependence on him; and when we give thanks, it is to be through him, and because it is through his intervention that we receive all blessings, and by his merits that even the gratitude of beings so sinful as we are can be accepted.

Barnes: Eph 5:21

Submitting yourselves one to another - Maintaining due subordination in the various relations of life. This general principle of religion, the apostle proceeds now to illustrate in reference to wives Eph 5:22-24; to children Eph 6:1-3; and to servants, Eph 6:5-8. At the same time that he enforces this duty of submission, however, he enjoins on others to use their authority in a proper manner, and gives solemn injunctions that there should be no abuse of power. Particularly he enjoins on husbands the duty of loving their wives with all tenderness Eph 5:25-33; on fathers, the duty of treating their children so that they might easily obey them Eph 6:4; and on masters, the duly of treating their servants with kindness, remembering that they have a Master also in heaven; Eph 6:9. The general mean ing here is, that Christianity does not break up the relations of life, and produce disorder, lawlessness, and insubordination; but that it will confirm every proper authority, and make every just yoke lighter. Infidelity is always disorganizing; Christianity, never.

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.

Poole: Eph 5:20

Giving thanks always: God still by fresh mercies gives fresh occasion for thanksgiving, and we must accordingly continue our thanksgiving through the whole course of our lives without weariness.

For all things all sorts of mercies, among which afflictions may be reckoned, as working for good to them that love God, Rom 8:28 .

Unto God and the Father i.e. unto God even the Father, the Fountain of all our good.

In the name of our Lord Jesus Christ in whose name, and by whose merit, all good things are given to us, and by whom we offer up all our prayers, and praises, and spiritual services, that they may be accepted of God.

Poole: Eph 5:21

Submitting yourselves one to another viz. to those to whom ye ought to be subject in natural, civil, or church relations.

In the fear of God either for fear of offending God, the Author of all power, who commands this subjection; or so far as is consistent with the fear of God, and so in those things which are not forbidden of him.

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!

321

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.

Gill: Eph 5:20

Giving thanks always for all things,.... For things temporal, for our beings, and the preservation of them, and for all the mercies of life; for things spiritual, for Christ, and for all spiritual blessings in him; for electing, redeeming, sanctifying, adopting, pardoning, and justifying grace; for a meetness for heaven, and for eternal life itself; for the Gospel, promises, truths, ordinances, and ministry; and this is to be done always, at all times, in times of adversity, desertion, temptation, affliction, and persecution, as well as in prosperity:

unto God, and the Father; to God who is, and as he is the Father of mercies, and of all creatures; and as he is the Father of Christ, and of all the elect in him:

in the name of our Lord Jesus Christ; for all the mercies of God's people, both temporal and spiritual, come through him, and for his sake; and thanksgivings for them are only acceptable to God as they are offered up by him; nor is there any other way of bringing them to God, but through him: this duty, as it stands connected with the former, shows that praise and thanksgiving are the principal subject matter of psalms, hymns, and spiritual songs, to be sung; and that the manner of singing is with thanksgiving; and that the end of it is to give thanks to God.

Gill: Eph 5:21

Submitting yourselves one to another,.... Which may be understood either in a political sense, of giving honour, obedience, and tribute, to civil magistrates, since they are set up by God for the good of men, and it is for the credit of religion for the saints to submit to them; or in an economical sense; thus the wife should be subject to the husband, children to their parents, and servants to their masters, which several things are afterwards insisted on, as explanative of this rule; or in an ecclesiastic sense, so the Ethiopic version renders it, "subject yourselves to your brethren": thus members of churches should be subject to their pastors, not in the same sense as they are to Christ, the head, nor are they obliged to believe or do everything they say, right or wrong; yet honour and esteem are due to them, and submission and obedience should be yielded to their doctrines, precepts, and exhortations, when they are agreeably to the word of God; since God has set them in the highest place in the church, called them to the highest service, and most honourable work, and bestowed on them the greatest gifts; the younger members should also submit to the elder, and the minority to the majority; one member should submit to another, to the superior judgment of another, and to the weakness of another, and to the admonitions of others, and so as to perform all offices of love: and the manner in which this duty is to be performed, is

in the fear of God; which may be considered as the moving cause of submission, or, as the rule of it; submission should be on account of the fear of God, and so far as is consistent with it; and indeed, the fear of God is that which should influence and engage to every duty; and which should be before our eyes, and in exercise in our hearts, in all concerns, civil and religious: the Alexandrian copy and some others, the Complutensian edition, and the Vulgate Latin and Ethiopic versions read, "in the fear of Christ"; who is the head of the church, and King of saints, and as such to be feared and reverenced; and for his sake there should be a submission to one another; the Syriac version reads, in the love of Christ, which should constrain the saints to this duty.

Commentary -- Verse Notes / Footnotes

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.”

NET Notes: Eph 5:20

¹ tn Grk “for all.” The form “all” can be either neuter or masculine.

NET Notes: Eph 5:21

¹ sn Eph 5:19-21. In Eph 5:18 the author gives the command to be filled by means of the Holy Spirit. In 5:19-21 there follows five participles: (1) speaking; (2) singing; (3) making music; (4) giving thanks; (5) submitting. These participles have been variously interpreted, but perhaps the two most likely interpretations are (1) the participles indicate the means by which one is filled by the Spirit; (2) the participles indicate the result of being filled by the Spirit. The fact that the participles are present tense and follow the command (i.e., “be filled”) would tend to support both of these options. But it seems out of Paul’s character to reduce the filling of the Spirit to a formula of some kind. To the extent that this is true, it is unlikely then that the author is here stating the means for being filled by the Spirit. Because it is in keeping with Pauline theology and has good grammatical support, it is better to take the participles as indicating certain results of being filled by the Spirit. See ExSyn 639.

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.

Geneva Bible: Eph 5:21

^{( 6 )} Submitting yourselves one to another in the fear of God.

^{( 6 )} A short repetition of the end to which all things ought to be referred, to serve one another for God's sake.

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 5:15

"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!  

  

  

Combined Bible: Eph 5:21

Submission, is deference to another's needs and direction. We should be in a mind-set of pliability and compromise where methods are concerned and absolutely firm where principles are concerned. If we are oriented to someone else's needs, rather than our own, we will be most likely to imitate God. Since this is precisely the attitude and motivation of Christ, it is being most like Him.  

  

  

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 5:15-21

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 5:3-20

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.

Matthew Henry: Eph 5:21-33

Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule Eph 5:21. There is a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From Eph 5:22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.

I. The duty prescribed to wives is submission to their husbands in the Lord (Eph 5:22), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, "as, being devoted to God, you submit yourselves unto him."From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, Eph 5:23. The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ's authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ's authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ (Eph 5:24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing - in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God.

II. The duty of husbands (on the other hand), is to love their wives (Eph 5:25); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church appeared in his giving himself unto the death for it. Observe, As the church's subjection to Christ is proposed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much is required of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife will make amends for the subjection which he demands from her to her husband; and the prescribed subjection of the wife will be an abundant return for that love of the husband which God has made her due. The apostle, having mentioned Christ's love to the church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he might sanctify it in this world, and glorify it in the next: That he might sanctify and cleanse it, with the washing of water by the word (Eph 5:26) - that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin. The instrumental means whereby this is affected are the instituted sacraments, particularly the washing of baptism and the preaching and reception of the gospel. And that he might present it to himself, etc., Eph 5:27. Dr. Lightfoot thinks the apostle alludes here to the Jews' extraordinary carefulness in their washings for purification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot nor dirt which was not thoroughly washed. Others understand him as alluding to a garment come newly out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time and custom. That he might present it to himself - that he might perfectly unite it to himself in the great day, a glorious church, perfect in knowledge and in holiness, not having spot, nor wrinkle, nor any such thing, nothing of deformity or defilement remaining, but being entirely amiable and pleasing in his eye, holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, will be glorified hereafter. - So ought men to love their wives as their own bodies, etc., Eph 5:28. The wife being made one with her husband (not in a natural, but in a civil and in a relative sense), this is an argument why he should love her with as cordial and as ardent an affection as that which he loves himself. For no man ever yet hated his own flesh, Eph 5:29 - (no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it; he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, etc. Even as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, Eph 5:30. He assigns this as a reason why Christ nourishes and cherishes his church - because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has are from Christ, as Eve was taken out of the man. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ. - For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen 2:24. We are not to understand by this that a man's obligation to other relations is cancelled upon his marriage, but only that this relation is to be preferred to all others, there being a nearer union between these two than between any others, that the man must rather leave any of those than his wife. - And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, Eph 5:32. Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church.

After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, Eph 5:33. " Nevertheless (though there be such a secret mystical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself. And the wife see that she reverence her husband. "Reverence consists of love and esteem, which produce a care to please, and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband is the will of God and the law of the relation.

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 5:15--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 5:17

Those who don't understand the will of the Lord are unwise. See Eph 1:9 footnote.

Evidence: Eph 5:20

PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN

Thanksgiving-Do the Right Thing

For the Christian, every day should be Thanksgiving Day. We should be thankful even in the midst of problems. The apostle Paul said, "I am exceedingly joyful in all our tribulation" ( 2Co 7:4 ). He knew that God was working all things together for his good, even his trials ( Rom 8:28 ).

Problems will come your way. God will see to it personally that you grow as a Christian. He will allow storms, to send your roots deep into the soil of His Word. We also pray more in the midst of problems. It's been well said that you will see more from your knees than on your tiptoes.

A man once watched a butterfly struggling to get out of its cocoon. In an effort to help it, he took a razor blade and carefully slit the edge of the cocoon. The butterfly escaped from its problem ...but immediately died. It is God's way to have the butterfly struggle. It is the struggle that causes its tiny heart to beat fast, and send the life's blood into its wings.

Trials have their purpose. They make us struggle in the cocoon in which we often find ourselves. It is there that the life's blood of faith in God helps us spread our wings.

Faith and thanksgiving are close friends. If you have faith in God, you will be thankful because you know His loving hand is upon you, even though you are in a lion's den. That will give you a deep sense of joy, which is the barometer of the depth of faith you have in God. Let me give you an example. Imagine if I said I'd give one million dollars to everyone who ripped out the last page of this book and mailed it to me. Of course, you don't believe I would do that. But imagine if you did, and that you knew 1,000 people who had sent in the page, and every one received their million dollars-no strings attached. More than that, you actually called me, and I assured you personally that I would keep my word. If you believed me, wouldn't you have joy? If you didn't believe me-no joy. The amount of joy you have would be a barometer of how much you believed my promise.

We have so much for which to be thankful. God has given us "exceeding great and precious promises" that are more to be desired than gold. Do yourself a big favor: believe those promises, thank God continually for them, and "let your joy be full."

For the next principle of growth, see Act 2:38 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

BIBLIOGRAPHY

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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

-College Press New Testament Commentary: with the NIV