Ephesians Chapter 5
Eph. 5:1 Be ye therefore followers of God, as dear children; (KJV)
5:1 Therefore become imitators of God [copy Him and follow His example], as well-beloved children [imitate their father]; Amplified version (Ellicott)
A. (1, 2) These verses are an expansion and enforcement of the last verse of Ephesians 4. There the forgiveness of “God in Christ” is set forth in one pregnant phrase. Here the two parts of this idea are divided; and there is put before us, first, the free universal love of God as our Father, and next, the self-sacrificing love of Christ, as the Son of God and man.
B. “Followers of God”.—The phrase is unique and very striking; literally, imitators of God: and the word “therefore” implies that this imitation of God must be chiefly in His essential attribute of love. It is instructive to observe that our Lord’s startling command, “Be ye therefore perfect, as your Father in heaven is perfect” (Matthew 5:48), is explained both by the context and the parallel passage in St. Luke (Luke 6:36) to mean, “Be ye therefore merciful, as your Father in heaven is merciful.” See in Hooker’s Ecc. Pol., i. 5, a striking passage on the imitation of God as the law of all moral progress in man. In this idea, indeed, lies the essential and distinctive principle of a religious morality as such.
C. “As dear children”.—Literally, as children beloved of Him. The knowledge of the love of God to us is the first source, as of our love to Him (1 John 4:19), so also of our love to men as brethren under His fatherhood (1 John 4:11). As being His “children,” and therefore partakers of the divine nature (2Peter 1:4), we can imitate Him; as His “beloved children” we imitate Him most naturally in love, and especially in that form of love which we call “mercy,” and which, as being ourselves sinners, we especially crave and receive from Him.
Eph. 5:2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savor.
5:2 and walk continually in love [that is, value one another--practice empathy and compassion, unselfishly seeking the best for others], just as Christ also loved you and gave Himself up for us, an offering and sacrifice to God [slain for you, so that it became] a sweet fragrance. (John Gill)
A. “And walk in love”,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is,
B. “as Christ also hath loved us”; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you":
C. “and hath given himself for us”; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose:
D. “an offering and a sacrifice to God, for a sweet smelling savor”; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savor of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Gen_8:20.
Eph. 5:3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
5:3 But sexual immorality and all [moral] impurity [indecent, offensive behavior] or greed must not even be hinted at among you, as is proper among saints [for as believers our way of life, whether in public or in private, reflects the validity of our faith]. (Pulpit Comm.)
A. “But”. Another of the remarkable contrasts of this Epistle; the fumes of lust are doubly odious in contact with the sweet savor of Christ’s offering.
B. “Fornication and all impurity, or covetousness.” The combination of covetousness with sins of the flesh, occurring several times in the apostle’s writings (1Co_5:11; Eph_5:3; Col_3:5), is rather unexpected. ??e??e??´a, covetousness, means the desire of having more, which is peculiarly true of sensual sins; but it is not coupled with them by a ?a?`, but disjoined by an ??`, indicating something of another class. In the mind of the apostle, sensuality was inseparable from greed, unnatural craving for more, dissatisfaction with what was enough; hence the neighborhood of the two vices.
C. Covetousness: no just lust for money, but sensual desire; insatiable greed to satisfy one’s appetite greed to satisfy one’s appetite outside the bounds of marriage. (Chuck Missler)
D. Covetousness and fornication are but different expressions of the same basic weakness of fallen nature: uncontrolled appetite. Is should not be made light of or discussed in any way that makes light of their sinful and shameful character. We are called to be separate. (CM)
E. “Let it not be even named among you, as becometh saints”. The practice of such sins was out of the question; but even speaking of them, as matters of ordinary conversation, was unsuitable for saints; the very conversation of Christians must be pure. The exhortation bears on Christians in their social relations; had the apostle been treating of the duty of the individual, he would have urged that such sins should never be admitted even to the thoughts or the imagination.
Eph. 5:4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
5:4 Let there be no filthiness and silly talk, or coarse [obscene or vulgar] joking, because such things are not appropriate [for believers]; but instead speak of your thankfulness [to God]. (John Calvin)
A. “Neither filthiness”. To those three -- other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly.
B. By “foolish talking” I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, -- which is so agreeable as to seem worthy of commendation, -- and condemns it as a part of foolish talking The Greek word eutrapelia is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. Of all the three offenses now mentioned, Paul declares that they are
C. “not convenient”, or, in other words, that they are inconsistent with Christian duty.
D. “But rather grace. Others render it giving of thanks”; but I prefer Jerome's interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, "While they take pleasure in idle or abusive talk, do you give thanks to God," the exhortation would have been too limited. The Greek word, eucharistia, though it usually signifies Thanksgiving, admits of being translated Grace. "All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled."
E. Summary: Speech should be free from every trace of: (CM)
a. Filthiness: dirty stories, suggestive jokes, all for of obscenity and indecency.
b. Foolish talking: empty, vapid (nothing that is stimulating) conversation, silliness.
c. Jesting: (A translation of a word meaning “able to turn easily.”) Jests that are inconvenient (out of place) can pollute any conversation. Coarse jokes; talk with unsavory hidden meanings, are to be avoided.
d. Wit is a blessing; when used with a base motive of style, it is a curse.
e. We should not joke about sin. This exhortation by Paul reminds us of the OT prohibition of mentioning even the names of gods of the heathen and of speaking of their manner of worship.
Eph. 5:5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
5:5 For be sure of this: no immoral, impure, or greedy person--for that one is [in effect] an idolater--has any inheritance in the kingdom of Christ and God [for such a person places a higher value on something other than God]. (Pulpit Comm.)
A. “For this ye know well”; an appeal to their own consciences, made confidently, as beyond all doubt.
B. “That no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom”. Covetousness, the twin-brother sin of uncleanness, is denounced as idolatry. It is worshipping the creature more than the Creator, depending on vast stores of earthly substance in place of the favor and blessing of God. It must receive the doom of the idolater; instead of inheriting the kingdom, he must die the death. The doom in this verse is not future, but present—not shall have, but hath, inheritance, etc. (comp. Eph_1:11, Eph_1:18). The lust of greed overreaches itself; it loses all that is truly worth having; it may have this and that—lands, houses, and goods—but it has not one scrap in the kingdom. Of Christ and God. The two are united in the closest way, as equals, implying the divinity of Christ and his oneness with the Father in the administration of the kingdom.
C. IDOLATOR: A Covetous person is an idolator: (CM)
a. False concept; God approves of sensual greed.
b. Puts person’s own will above the Will of God.
c. Worship of the creature rather than the Creator. Rom. 1:25
d. Paul makes it clear that people who deliberately and persistently live in sin will not share in God’s kingdom.
e. Sin in the life of a believer is different from sin in the life of an unsaved person: it’s worse!
D. No room for doubt about God’s attitude toward immorality; they have no inheritance in the kingdom of Christ and God. (CM)
E. Men call immorality a sickness; God calls it sin. Men condone it; God condemns it. Man’s answer is psychoanalysis; God’s answer is regeneration. The human heart is incurable: it must be replaced. Jer. 17:9 “The heart is deceitful above all things, and desperately wicked: who can know it?”
Eph. 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
5:6 Let no one deceive you with empty arguments [that encourage you to sin], for because of these things the wrath of God comes upon the sons of disobedience [those who habitually sin].
A. “Let no man deceive you” - Let no one by artful pleas persuade you that; there will be no danger from practicing these vices, We may suppose that they would be under strong temptations to mingle in the “happy” and festive scenes where these vices were not frowned on, or where they were practiced; or that they might be tempted to commit them by some of the plausible arguments which were then used for their indulgence. Many of their friends may have been in these circles; and they would endeavor to convince them that such were the customs which had been long practiced, and that there could be no harm still in their indulgence. Not a few philosophers endeavored, as is well known, to defend some of these practices, and even practiced them themselves; see the notes on Rom. 1. It required, therefore, all the authority of an apostle to convince them, that however plausible were the arguments in defense of them, they certainly exposed those who practiced them to the wrath of God. (Albert Barnes)
B. “For because of these things cometh the wrath of God” The word rendered “wrath” properly denotes that earnest appetite or desire by which we seek anything, or an intense effort to obtain it. And it is particularly applied to the desire which a man has to take vengeance who is injured, and who is enraged. It is thus synonymous with revenge. Eph_4:31, “let all bitterness, and wrath, etc.; Col_3:8, “anger, wrath, malice,” etc.; 1Ti_2:8; Jas_1:19. But it is also often applied to God; and it is clear that when we think of the word as applicable to him, it must be divested of everything like human passion, and especially of the passion of revenge. As he cannot be injured by the sins of people Job_25:6, he has no motive for vengeance properly so called, and it is one of the most obvious rules of interpretation that we are not to apply to God passions and feelings which, among us, have their origin in evil. (Albert Barnes Rom. 1:18)
C. “Upon the children of disobedience” Even on the Gentiles, though not favored with the light and aids which you have, demonstrating to you the infinite evil of all such practices, and affording you sufficient power to avoid them. Now, if even heathens are punished for such practices, much less can we suppose that professing Christians, who have so much greater advantages for practicing purity and virtue in all their branches, and are under such strong and peculiar engagements so to do, shall escape with impunity if they pursue a similar line of conduct. Be not ye therefore partakers with them — In these abominations, if ye would not finally partake in that dreadful punishment which they are bringing on themselves thereby. (Joseph Benson)
Eph. 5:7 Be not ye therefore partakers with them.
5:7 So do not participate or even associate with them [in the rebelliousness of sin].
A. Believer’s are warned to have no part in such behavior; to do so is: (CM)
a. To dishonor the name of Christ,
b. To wreck other lives,
c. To ruin one’s own testimony,
d. And to invite retribution 2 Cor. 6:14-7:1
B. “Be not ye therefore partakers with them” - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, ?e???? ??????, with empty and illusive doctrines, to lead you astray from the path of truth. That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenaeus, that these people were addicted to luxury, effeminacy etc. He tells us that the famous Aspasia, who was herself of the Socratic sect, brought a vast number of beautiful women into Greece, and by their means filled the country with prostitutes. The Ephesians had dedicated temples e?ta??a? ?f??d?t??, to the prostitute Venus; “We have whores for our pleasure, harlots for daily use, and wives for the procreation of legitimate children, and for the faithful preservation of our property.” Through the whole of this 13th book of Athenaeus the reader will see the most melancholy proofs of the most abominable practices among the Greeks, and the high estimation in which public prostitutes were held; the greatest lawgivers and the wisest philosophers among the Greeks supported this system both by their authority and example. Is it not in reference to their teaching and laws that the apostle says: Let no man deceive you with vain words?
C. “Do not partake with them in their sins, that you many not share in their punishment.” (Matt Henry)
D. 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. (MH)
Eph. 5:8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
5:8 For once you were darkness, but now you are light in the Lord; walk as children of Light [live as those who are native-born to the Light] (Albert Barnes)
A. “For ye were sometimes darkness” - The meaning here is, that they were themselves formerly sunk in the same ignorance, and practiced the same abominations.
B. “But now are ye light in the Lord” - Light is the emblem of happiness, knowledge, holiness. The meaning is, that they had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them.
C. “Walk as children of light” - on the use of the word “son,” or “children.” The meaning here is, that they should live as became those who had been enlightened to see the evil of sin, and the beauty of virtue and religion;
(Matthew Poole)
A. “For ye were sometimes darkness”; the same as in darkness, viz. the darkness of sin, ignorance, unbelief. The abstract being put for the concrete, shows the greatness of that darkness in which they were.
B. “But now are ye light in the Lord”; either now, being in Christ, ye are light, or rather, ye are enlightened or made light by Christ, being furnished with spiritual knowledge, faith, purity, and holiness.
C. “Walk as children of light”; a Hebraism; children of light, for those that are in the light, 1 Thessalonians 5:5: q.d. Let your conversation be suitable to your condition and privileges.
Eph. 5:9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)
5:9 (for the fruit [the effect, the result] of the Light consists in all goodness and righteousness and truth),
A. Goodness: inclusive term for all moral excellence; (CM)
B. Righteousness: integrity in all dealings with God and Men; (CM)
C. Truth: honesty, equity, and reality. When the word and deed become one. (CM)
D. “For the fruit of the Spirit”, . . . . Either of the spirit of man, as renewed, or rather of the Spirit of God; the allusion is to fruits of trees: the believer is a tree of righteousness; Christ is his root; the Spirit is the sap, which supports and nourishes; and good works, under the influence of his grace, are the fruit: the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions, read "the fruit of light"; which agrees with the preceding words: and the genuine fruit of internal grace, or light, (John Gill)
E. is “in all goodness, and righteousness, and truth”; the fruit of "goodness", lies in sympathizing with persons in distress; in assisting such according to the abilities men have in a readiness to forgive offences and injuries; and in using meekness and candor in admonishing others: "righteousness" lies in living in obedience to the law of God; in attending the worship and service of him; and in discharging our duty to our fellow creatures; and this as goodness, is very imperfect, and not to be boasted of, or trusted to, nor is salvation to be expected from it: "truth" is opposed to lying, to hypocrisy, to error and falsehood; and where the Spirit of God, and the work of grace are, there will be more or less an appearance of these fruits. (JG)
Eph. 5:10 Proving what is acceptable unto the Lord.
5:10 trying to learn [by experience] what is pleasing to the Lord [and letting your lifestyles be examples of what is most acceptable to Him--your behavior expressing gratitude to God for your salvation].
A. We ought to pray that our whole life may be “acceptable unto the Lord.” We are ourselves “accepted in the Belove; and, that being the case, it should be our great desire that every thought and word, and deed, ay, every breathing of our life, should be “acceptable unto the Lord.” (Charles Spurgeon)
B. Put every thought and action to this test: what does the Lord think about this?
a. Conversation, standard of living,
b. Clothes, books, business, pleasures,
c. Buying furniture, friendships, vacations, automobiles, sports . . . (CM)
Eph. 5:11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.
5:11 Do not participate in the worthless and unproductive deeds of darkness, but instead expose them [by exemplifying personal integrity, moral courage, and godly character]; (Pulpit Comm.)
A. “And have no fellowship with the unfruitful works of darkness”. The point of this exhortation is in the adjective "unfruitful." The works of darkness are unfruitful; they produce no goodness, give rise to no satisfaction, to no moral results that are "a joy forever;" or, if fruit they have, it is shame, remorse, despair. Contrast this with the renovating, satisfying, joy-producing, fruits of righteousness.
B. “But rather even reprove them.” Do not be content with a passive attitude towards them, but take the aggressive and expose their wickedness, whether in public or in the domestic circle. A testimony has to be lifted up against ways that are so shameful and that bring down the wrath of God.
C. Light exposes what is wrong. Could an artist paint a true picture in darkness? (CM)
Eph. 5:12 For it is a shame even to speak of those things which are done of them in secret.
5:12 for it is disgraceful even to mention the things that such people practice in secret.
Assigns the reason for the demand just expressed, by pointing to the secret vicious acts of the unbelievers, which are so horrible, that one must feel ashamed even but to mention them.
(F. B. Meyer)
Eph. 5:13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
5:13 But all things become visible when they are exposed by the light [of God’s precepts], for it is light that makes everything visible. (John Gill)
A. “But all things that are reproved”, . . .. As all sins should be, by the ministers of the Gospel, and by other saints, and will be by God; either by his Spirit convincing of them, or by his judgments, and the letting out of his wrath and fury, either here or hereafter, for the punishment of them:
B. “are made manifest by the light”: either by the saints, who are made light in the Lord, and detect and reprove the sins of others; or by the word of the Lord, which discovers the heinousness of sins; or by Christ the light of the world, who as Judge will bring to light the hidden things of darkness; or by the omniscience of God, to whom darkness and light are both alike
C. “for whatsoever doth make manifest”, is light; this is true in things natural and spiritual, whether of the sun in the firmament, or of Christ the sun of righteousness; or of the divine word, or of good men.
Eph. 5:14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
5:14 For this reason He says, “Awake, sleeper, And arise from the dead, And Christ will shine [as dawn] upon you and give you light.” (Matt Poole)
A. “He saith”; either God by the prophets, of whose preaching this is the sum; it may allude in particular to Isaiah 60:1. Or, Christ by his ministers, in the preaching of the gospel, who daily calls men to arise from the death of sin by repentance, and encourageth them with the promise of eternal life.
B. “Awake thou that sleepest, and arise from the dead”; the same thing in two different expressions. Sinners in some respects are said to be asleep, in others, to be dead. They are as full of dreams and vain imaginations, and as unfit for any good action, as they that are asleep are for natural; and they are as full of stench and loathsomeness as they that are dead. Here therefore they are bid to awake from sin as a sleep, and to arise from it as a death. The meaning is, that they should arise by faith and repentance out of that state of spiritual death in which they lie while in their sins.
C. “And Christ shall give thee light”; the light of peace and joy here, and eternal glory hereafter. The apostle intimates, that what is the way of Christ in the gospel should likewise be the practice of these Ephesians, whom he calls light in the Lord, viz. (in other words) to reprove the unfruitful works of darkness, and awaken sleeping, dead sinners, and bring them to the light of Christ.
D. “Wake up!”, “Seize the day!” Make the most of opportunities for our King! (CM)
Eph. 5:15 See then that ye walk circumspectly, not as fools, but as wise,
5:15 Therefore see that you walk carefully [living life with honor, purpose, and courage; shunning those who tolerate and enable evil], not as the unwise, but as wise [sensible, intelligent, discerning people],
A. “See then that ye walk circumspectly” - carefully, anxiously, solicitous lest you fall into sin. The word rendered “circumspectly” - a????ß??? akribo¯s - 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. (Albert Barnes)
B. “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. (AB)
C. It is not unchristian to plan. A planned life is better able to deal with unexpected events. (CM)
“Planning involves the futurity of today’s decisions.” Peter Drucker
Eph. 5:16 Redeeming the time, because the days are evil.
5:16 making the very most of your time [on earth, recognizing and taking advantage of each opportunity and using it with wisdom and diligence], because the days are [filled with] evil.
A. “Redeeming the time” — With all possible care, e?a???a??µe???, buying it up, as it were, as a most precious commodity, (though held cheap by many,) out of the hands of sin and Satan, of sloth, ease, pleasure, and worldly business, which may be done at the expense of a little self-denial, watchfulness, zeal, and diligence, which will be amply recompensed in time and in eternity; or endeavoring to recover and buy back, (as the word may signify,) as far as possible, what has been lost, by diligently making use of what remains, especially in embracing every opportunity of receiving and doing good, and studying to improve every one to the best purposes: and this the rather,
B. “because the days are evil” — Days of the grossest ignorance, immorality, and profaneness; so that being surrounded on every side with bad examples, we are in danger of being corrupted, and are at the same time exposed to various persecutions and perils, and know not how soon we may be deprived of our liberty or lives.
Psalms 90:12 “So teach us to number our days, they we may apply our hearts unto wisdom.”
C. Fully exploit opportunities. Paul was alluding to the Roman persecutions which were beginning. There may, indeed, be a parallel in our own day as we become increasingly “politically incorrect.” (CM)
Eph. 5:17 Wherefore be ye not unwise, but understanding what the will of the Lord is.
5:17 Therefore do not be foolish and thoughtless, but understand and firmly grasp what the will of the Lord is. (Jamieson-Fausset-Brown)
A. “Wherefore”—seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.
B. “unwise”—a different Greek word from that in Eph 5:15. Translate, "foolish," or "senseless."
C. “understanding”—not merely knowing as a matter of fact (Lu 12:47), but knowing with understanding.
D. “Understanding”: by means of prayer, meditation, and worship. Also, gathering the facts, weighing them, and praying for wisdom. (James 1:5) (CM)
E. “the will of the Lord”—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"
F. The greatest adventure of all is to discover God’s purpose for your life: (CM)
a. His Word
b. His Spirit in our hearts
c. His working our circumstances
Eph. 5:18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;
5:18 Do not get drunk with wine, for that is wickedness (corruption, stupidity), but be filled with the [Holy] Spirit and constantly guided by Him. (Adam Clarke)
A. “Be not drunk with wine, wherein is excess” - This is a farther allusion to the Bacchanalian mysteries; in them his votaries (a devoted follower, adherent, or advocate of someone or something) 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 µe???, to get drunk, is derived from µeta, after, and ???, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word as?t?a, 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.
B. Forbidden: (CM)
a. When it leads to excess. Proverbs 23:29-35
b. When it becomes habit forming. 1 Cor. 6:12b
c. When it offends another believer. Rom. 14:13; 1 Cor. 8:9
d. When there’s any doubt. Rom. 14:23
C. “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.
D. “Be filled” = verb form: (CM)
a. Imperative mood; a command; not optional.
b. Present tense: “keep on being filled”; an experience we should have every day and not just on special occasions.
c. Passive voice: we do not fill ourselves but permit the Spirit to fill us.
d. You do not use the Holy Spirit: He uses us.
E. Ministries of the Spirit (CM)
a. Yield yourselves completely.
b. Let His Word dwell in us richly.
c. Be emptied of self. To fill a cup with a new ingredient, it must first be emptied of the old.
d. To be filled with Him, we must be emptied of us.
e. Self-control is a fruit of the Spirit.
Eph. 5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
5:19 Speak to one another in psalms and hymns and spiritual songs, [offering praise by] singing and making melody with your heart to the Lord;
A. “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
B. “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.
Eph. 5:20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
5:20 always giving thanks to God the Father for all things, in the name of our Lord Jesus Christ; (Ellicott)
A. “Giving thanks always for all things”.—This temper of universal and pervading thankfulness is dwelt upon in the First Epistle to the Thessalonians (1Thessalonians 5:18) as indissolubly united with unceasing joy and prayer (“Rejoice evermore; pray without ceasing; in everything give thanks.”) Since thanksgiving is for what God has given us, and prayer for what we still need, both must be united in our imperfect condition here. In Colossians 3:17 it is associated with action “in the name of the Lord Jesus Christ.” Here it is dealt with alone, as the basis of the praises, public and private, corporate and individual, described above. In regard to the former, St. Paul marks thanksgiving as the fundamental and invariable element of all Christian worship, clothing itself naturally in all variety of music; in regard to the latter, he describes the habitual spirit of thankfulness, prevailing alike in joy and sorrow, undisturbed even by penitent sense of sin, as the inner music of all Christian life.
B. “Unto God and the Father in the name of our Lord Jesus Christ”.—Both these expressions are emphatic. To all consciousness of God belong fear and reverence; to the belief in Him as “our Father” specially belong love and thanksgiving. But it is “in the name of the Lord Jesus Christ”—that is, as identified in perfect unity with Him—that we have the adoption to sonship which is the ground of such thanksgiving. So also in the same unity we have the ground of perfect confidence in prayer.
C. Thanksgiving: not occasional; continual. In all things. Remember Paul was a prisoner when he wrote those words. (CM)
D. Gratitude fills the house with fragrance. Gratitude comes from the same root word as grace. (CM)
Eph. 5:21 Submitting yourselves one to another in the fear of God.
5:21 being subject to one another out of reverence for Christ.
A. “Submitting yourselves one to another”, viz. to those to whom ye ought to be subject in natural, civil, or church relations. (Matt Poole)
B. We are to esteem others “more important than ourselves”. Remember who washed their feet. (CM)
C. “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. (Matt Poole)
Eph. 5:22 Wives, submit yourselves unto your own husbands, as unto the Lord.
5:22 Wives, be subject to your own husbands, as [a service] to the Lord.
A. Submission 5:22 to 6:9 (CM)
a. Specific areas for submission in the Will of God:
i. Wives should be subject to their husbands;
ii. Children should be subject to their parents;
iii. Servants should be subject to their masters (employers)
b. Model Marriages 5:22--33
B. “Wives, submit yourselves unto your own husbands” - On this passage, compare notes on 1Co_11:3-9. The duty of the submission of the wife to her husband is everywhere enjoined in the Scriptures; see 1Pe_3:1; Col_3:18; Tit_2:5. While Christianity designed to elevate the character of the wife, and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy all subordination and authority. Man, by the fact that he was first created; that the woman was taken from him; that he is better qualified for ruling than she is, is evidently designed to be at the head of the little community that constitutes a family. In many other things, woman may be his equal; in loveliness, and grace, and beauty, and tenderness, and gentleness, she is far his superior; but these are not the qualities adapted for government. Their place is in another sphere; and “there,” man should be as cautious about invading her prerogative, or abridging her liberty, as “she” should be about invading the prerogative that belongs to him. In every family there should be a head - someone who is to be looked up to as the counselor and the ruler; someone to whom all should be subordinate. God has given that prerogative to man; and no family prospers where that arrangement is violated. Within proper metes and limits, therefore, it is the duty of the wife to obey, or to submit herself to her husband. (Albert Barnes)
C. God has ordained government; also, in the home. In submitting to the husband, the wife is submitting to the Lord. (CM)
D. Alternatives: Eve usurped the place of Adam and introduced sin into the human race. False cults frequently started by women, Women who leave their appointed sphere can wreck a local church, break up a marriage, and can destroy a home. (CM)
E. In Contrast: nothing is more attractive than a woman fulfilling the role that God has assigned her. (CM)
F. “As unto the Lord” - As you would to the Lord, because the Lord requires it, and has given to the husband this authority. (Albert Barnes)
Eph. 5:23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body.
5:23 For the husband is head of the wife, as Christ is head of the church, Himself being the Savior of the body.
A. “For the husband is the head of the wife — Under Christ”; is her governor, guide, and guardian; as Christ is the head of the church — As if he had said, God will have some resemblance of Christ’s authority over the church exhibited in the husband’s authority over his wife. (JB)
B. The husband is her head. Headship is not dictatorship. He loves, leads, guides, provides, protects, and cares for her. (CM)
C. “And he is the Savior of the body” — Of the church, his mystical body, from all sin and misery. As if he had said, As Christ’s authority is exercised over his church to defend it from evil, and supply it with all good, so should the husband’s power over his wife be employed to protect her from injuries, and provide comfortably for her according to his ability. (Joseph Benson)
Eph. 5:24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
5:24 But as the church is subject to Christ, so also wives should be subject to their husbands in everything [respecting both their position as protector and their responsibility to God as head of the house].
A. “Therefore as the church” — That is, that part of the church which is truly regenerate; “is subject unto Christ” — And with cheerful willingness submits to his authority;
B. “so let the wives be to their own husbands” — To whom they have promised obedience;
a. This is another reason that a Christian must not become “unequally yoked together” with an unbeliever. 2 Cor. 6:14-18 (CM)
b. It is wrong for a believer to marry an unbeliever, but it is also wrong for two Christians to marry out of the will of God. It is sometimes God’s will for a Christian to remain single. (CM)
C. “in every thing” — Which is lawful, which is not contrary to any command of God.
Eph. 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
5:25 Husbands, love your wives [seek the highest good for her and surround her with a caring, unselfish love], just as Christ also loved the church and gave Himself up for her,
A. “Husbands, love your wives” - Here is a grand rule, according to which every husband is called to act: Love your wife
B. “as Christ loved the Church”. But how did Christ love the Church?
C. “He gave himself for it” - he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to save it, so husbands should, by all means in their power, labor to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his love to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection.
D. The husband will love his wife (CM)
a. Sacrificially v. 25
b. Sanctifying her v. 26
c. Satisfying her v. 28-30
E. No wife would mind being subjected to a husband who loves her as Christ loves the Church.
Eph. 5:26 That he might sanctify and cleanse it with the washing of water by the word,
5:26 so that He might sanctify the church, having cleansed her by the washing of water with the word [of God],
(Albert Barnes)
A. “That he might sanctify” - The great object of the Redeemer was to purify and save the church. The meaning here is, that a husband is to manifest similar love toward his wife, and a similar desire that she should be prepared to "walk before him in white".
B. “And cleanse it with the washing of water” - In all this there is an allusion doubtless to the various methods of purifying and cleansing those who were about to be married, and who were to be united to monarchs as their brides. In some instances this previous preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents; see Esther 2:12. "Six months with oil of myrrh, and six months with sweet odors, and with other things for the purifying of women;" compare Psalm 45:13-14; Ezekiel 16:7-14. As such a virgin was purified and prepared for her husband by washing and by anointing, so the church is to be prepared for Christ. It is to be made pure and holy. Outwardly there is to be the application of water - the symbol of purity; and within there is to be holiness of heart; see the notes on 2 Corinthians 11:2, where Paul says of the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ."
C. “By the word” - There has been much diversity of opinion respecting the meaning of this. Probably the sense of the expression is, that all this was to be accomplished by the instrumentality of the truth - the Word of God. By that truth they were to be sanctified John 17:17; and in accordance with that the whole work from the commencement to the close was to be accomplished. It was not by external ceremonies, and not by any miraculous power on the heart, but by the faithful application of truth to the heart. (Matthew Poole)
D. “That he might sanctify”; purify from its filth, and consecrate unto God: implying the whole translation of it out of a state of sin and misery into a state of grace and life, consisting in the remission of sin, and renovation of nature. (MP)
E. “And cleanse it”; or, cleansing it, importing the means whereby he works the former effect.
F. “With the washing of water”, viz. in baptism, in which the external washing represents seals, and exhibits the internal cleansing from both the guilt and defilement of sin by the blood of Christ, Hebrews 9:14 Revelation 1:5. (MP)
G. “By the Word”; the word of the gospel, especially the promise of free justification and sanctification by Christ, which received by faith is a means of this sanctification, and without which the external washing is ineffectual; the sign, without the word whereof it is a seal, being no sacrament. (MP)
Eph. 5:27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
5:27 so that [in turn] He might present the church to Himself in glorious splendor, without spot or wrinkle or any such thing; but that she would be holy [set apart for God] and blameless. (Albert Barnes)
A. “That he may present it to himself” - In the last day, when he shall receive the church as his spouse to heaven; Rev_21:9. Perhaps the word “prepare” would better express the sense here than “present” - that he may prepare it for himself as a holy church. Tyndale renders it, “to make it unto himself.”
B. “A glorious church” - A church full of honor, splendor, beauty. The idea of “shining,” or of being “bright,” would convey the sense here. Probably there is still here an allusion to a bride “adorned for her husband” (Rev_21:2; compare Psa_45:9-14); and the ideal is, that the church will be worthy of the love of the bridegroom, to whom it will then be presented.
C. “Not having spot” - Not having a stain, a defect, or any impurity - still retaining the allusion to a bride, and to the care taken to remove every blemish.
D. “Or wrinkle” - In the vigor and beauty of youth like a bride in whom there is no wrinkle of age.
E. “Or any such thing” - Nothing to deform, disfigure, or offend. To this beautiful illustration of the final glory of the church, the apostle was led by the mention of the relation of the husband and the wife.
Eph. 5:28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
5:28 Even so husbands should and are morally obligated to love their own wives as [being in a sense] their own bodies. He who loves his own wife loves himself.
(Ellicott)
A. “So ought men to love their wives” . . .—From this glorious digression; applying only to the divine Antitype, St. Paul comes back to the one point, in which the type may imitate it—that is, a deep and unfailing love. “So” refers to the previous verse, describing the love of Christ, not to the “as” following; otherwise the want of connection would be strangely abrupt. Moreover, from this idea of the love of Christ as the pattern, the latter part of this verse and the following verses naturally arise. Christ loves the Church as His body, a part of Himself. Hence the idea that the husband is “the head of the wife” gives place to the absolute identification of himself with his wife, as “one flesh.”
B. “He that loveth his wife loveth himself”.—All right “love of our neighbor” is directed to be given to him “as to ourselves.” It is to be of the same kind as the love of self—that is, first, an instinct (as of self-preservation); and next a rational and settled principle (as of reasonable self-love, seeking our own perfection, which is our happiness). Here, however, this love to our neighbor is actually identified with self-love. The wife is the husband’s very self; he can no more fail to love her than to love himself, though (again to follow the example of Christ) he may love her better than himself. We may note that this identification of husband and wife is the basis of all ecclesiastical, and, in great degree, of all civil, law of Christian nations as to marriage.
Eph. 5:29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
5:29 For no one ever hated his own body, but [instead] he nourishes and protects and cherishes it, just as Christ does the church,
(Matt Pooles)
A. ”No man”; none in his right senses; or no man hates his flesh absolutely, but the diseases or miseries of it.
B. “His own flesh”; his body.
C. “Nourisheth and cherisheth it”; feeds and clothes it, and supplies it with things necessary for it.
D. “Even as the Lord the church”, which he furnisheth with all things needful to salvation.
Eph. 5:30 For we are members of his body, of his flesh, and of his bones.
5:30 because we are members (parts) of His body
What a wonderful expression! To think that we, poor creatures that we are, should be thus joined to Christ by a marriage union, is indeed amazing. Oh, the depths of the love of Christ that such an expression as this should be possible. (Charles Spurgeon)
Eph. 5:31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
5:31 FOR THIS REASON A MAN SHALL LEAVE HIS FATHER AND HIS MOTHER AND SHALL BE JOINED [and be faithfully devoted] TO HIS WIFE, AND THE TWO SHALL BECOME ONE FLESH.
(Popular New Testament)
A. “For this cause”, etc. The Apostle cites Gen_2:24, somewhat freely from the LXX. The Apostle recalls a passage based upon the fact of Eve’s having been taken out of Adam. Whether the language is that of Adam or an inspired comment (comp. Mat_19:5) is immaterial in this connection. The phrase in Genesis equivalent to ‘for this cause’ points directly to the creation of Eve, and the variation here does not of itself indicate a different reference.
B. “Shall a man”, the man, not the woman, “leave his father and his mother”,
C. “Shall be joined”; closely joined, or, ‘shall cleave,’ as in other passages.
D. “To his wife”. This is God’s precept
E. “And the two shall be one flesh”. So close and peculiar is the relation. Comp. Mat_19:5; Mar_10:7-8, where our Lord cites the same passage in regard to earthly marriage.
F. Involves “leaving” as well as “cleaving.” (CM)
a. Man’s relationship to parents superceded by a higher loyalty to his wife.
b. This should eliminate in-law trouble on the one hand; marital strife on the other hand.
In the Apostle’s use of the Old Testament language a secondary application to Christ and His Church may well be admitted, since the Apostle throughout has both in mind; but the mystical interpretation, which connects ‘for this cause’ with Eph_5:30, and refers this verse exclusively to a future union of Christ and His Church, is unsafe. The omission of the last clause of Eph_5:30, which resembles Gen_2:23, makes the latter view the less necessary. Others refer the last clause alone to Christ and the Church; others apply the whole to the first coming of Christ and His present union with the Church. Alford more correctly regards ‘the saying as applied to that, past, present, and future, which constitutes Christ’s union to His Bride the Church: His leaving the Father’s bosom, which is past.
His gradual preparation of the union which is present; His full consummation of it, which is future.’
Eph. 5:32 This is a great mystery: but I speak concerning Christ and the church.
5:32 This mystery [of two becoming one] is great; but I am speaking with reference to [the relationship of] Christ and the church.
(Popular New Testament
A. “This mystery is great”. On the word ‘mystery’ comp. chap. Eph_3:9. Here it stands in emphatic position and refers to what was spoken of in Eph_5:31, namely, the relation of husband and wife constituting them one flesh. A secondary application to the union of Christ and His Church is implied, and more fully stated in the next clause. Those who refer the whole of Eph_5:31, or its last clause, exclusively to the latter relation must do so here also. But what follows seems unnecessary in that case. Others refer ‘this mystery’ to both relations, in their parallelism, as copy and pattern. To explain ‘mystery’ as implying an allegorical interpretation is as inadmissible as to render it ‘sacrament’ (so the Vulgate) and base a dogma upon the error.
B. “But” I. ‘I’ is emphatic, and points to the use he personally makes of the mystery.
C. “Say it in regard to Christ and the church”. The mystery of the conjugal relation is great, but in the relation of Christ and His Church is found the archetype and prototype of the relation of husband and wife.
D. The Mystical Basis of Marriage: (Chuck Missler)
a. Biological Basis: for procreation, etc.
b. Psychological Basis: a union to meet life’s challenges, joys, sorrows, etc.
c. Sociological Basis: the family unit as the primary element of the tribe, community, nation, etc.
d. Supernatural/Spiritual Basis: God’s ordained unit through which He communicates His most significant truths.
E. Marriage as Prophetic Types: (CM)
a. Abraham & Isaac
i. Isaac edited out of record
ii. Isaac and Rebekah
b. Ruth and Boaz:
i. Boaz = Kinsman-Redeemer
ii. Ruth = Gentile Bride
iii. Naomi = Israel
c. Israel as “wife of Jehovah”
i. Harlot
ii. “Widowed”
d. Adam as a type of Christ vs. Christ = “Last Adam”
i. Adam not deceived
ii. Adam loved Eve so much as to knowingly choose to share her destiny,
1. to be made sin for her.!
2. Without which, there would have been no redeemer, no “Seed of the Woman.”
Eph. 5:33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
5:33 However, each man among you [without exception] is to love his wife as his very own self [with behavior worthy of respect and esteem, always seeking the best for her with an attitude of lovingkindness], and the wife [must see to it] that she resp5ects and delights in her husband [that she notices him and prefers him and treats him with loving concern, treasuring him, honoring him, and holding him dear]
A. Only two rules, one for each: (CM)
i. Wife: Let her husband be in charge.
ii. Husband: Love your wife supremely.
It’s so simple. Why don’t we do it?
B. Thus the Spirit of God follows us to our homes, and teaches us how to live to the glory of God,. May he help us so to do, for Christ’s sake. Amen
