Ephesians 5
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Ephesians 5
Walk in Love
1Be ye therefore followers of God, as dear children;
Jamieson-Fausset-Brown
CHAPTER 5
Ep 5:1-33. 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.
1. therefore--seeing that "God in Christ forgave you" (Ep 4:32).
followers--Greek, "imitators" of God, in respect to "love" (Ep 5:2): God's essential character (1Jo 4:16).
as dear children--Greek, "as children beloved"; to which Ep 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare Mt 5:44, 45, 48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [Pearson].
CHAPTER 5
Ep 5:1-33. 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.
1. therefore--seeing that "God in Christ forgave you" (Ep 4:32).
followers--Greek, "imitators" of God, in respect to "love" (Ep 5:2): God's essential character (1Jo 4:16).
as dear children--Greek, "as children beloved"; to which Ep 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare Mt 5:44, 45, 48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [Pearson].
The Pulpit Commentary
Be ye therefore imitators of God, as children beloved. These words are closely connected with the preceding. In Eph_4:32 he had urged the example of God in one very momentous matter; he now urges it in a more general sense and on another ground. We ought to forgive men because God has forgiven us—all admit that; but moreover, we ought to imitate our Father in his forgiveness and in his loving spirit, be-because beloved children should always imitate, and will always strive to imitate, what is good in a beloved father. Forgiving love is one of the great glories of our Father; it has been made peculiarly attractive in our eyes, because it has been exercised by him towards us; every consideration, therefore, ought to induce us to show the same spirit.
Be ye therefore imitators of God, as children beloved. These words are closely connected with the preceding. In Eph_4:32 he had urged the example of God in one very momentous matter; he now urges it in a more general sense and on another ground. We ought to forgive men because God has forgiven us—all admit that; but moreover, we ought to imitate our Father in his forgiveness and in his loving spirit, be-because beloved children should always imitate, and will always strive to imitate, what is good in a beloved father. Forgiving love is one of the great glories of our Father; it has been made peculiarly attractive in our eyes, because it has been exercised by him towards us; every consideration, therefore, ought to induce us to show the same spirit.
2And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
Jamieson-Fausset-Brown
2. And--in proof that you are so.
walk in love--resuming Ep 4:1, "walk worthy of the vocation."
as Christ ... loved us--From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.
given himself for us--Greek, "given Himself up (namely, to death, Ga 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Ro 5:8).
offering and a sacrifice--"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (He 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in He 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.
for a sweet-smelling savour--Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (Ep 1:6; Mt 3:17; 2Co 5:18, 19; He 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Ge 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."
2. And--in proof that you are so.
walk in love--resuming Ep 4:1, "walk worthy of the vocation."
as Christ ... loved us--From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.
given himself for us--Greek, "given Himself up (namely, to death, Ga 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Ro 5:8).
offering and a sacrifice--"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (He 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in He 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.
for a sweet-smelling savour--Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (Ep 1:6; Mt 3:17; 2Co 5:18, 19; He 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Ge 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."
The Pulpit Commentary
And walk in love. Taking up anew the exhortation of Eph_4:1. Let your ordinary life be spent in an atmosphere of love. Drink it in from heaven, as plants drink in the sunshine; radiate it forth from eyes and face; let hands and feet be active in the service; let looks, words, and acts all be steeped in it. Even as Christ also loved us. The passing from the Father to the Son as our Example is not a new departure; for the Son reveals the Father, the Son's love is the counterpart of the Father's, made visible to us in the way most fitted to impress us. Though Christ's love, like his Father's, is eternal, the aorist is used, to denote that specific act of love which is immediately in view. And gave himself for us. The Pauline phrase (Gal_1:4; Gal_2:20; Tit_2:14; 1Ti_2:6), simple, but very comprehensive: "himself"—all that he was as God, all that he became as Man, a complete self-surrender, a whole burnt offering. "For us," not merely on our behalf, but in our room (after verbs of giving, dying, etc.); this, indeed, being implied in the idea immediately following of a sacrifice, which, alike to the Jewish and pagan mind, conveyed the idea of a life given in room of another. An offering and a sacrifice to God. Offering and sacrifice are nearly synonymous, but the first probably includes the whole earthly career of Christ incarnate—his holy life, blessed example, gracious teaching, loving companionship, as well as his atoning death, which last is more precisely the θυσία, sacrifice. The offering and sacrifice were presented to God, to satisfy his justice, fulfill the demands of his law, and glorify his holy and righteous government. For a sweet-smelling savor. Allusion to Noah's sacrifice of every clean beast and of every fowl—" the Lord smelled a sweet savor;" that is, the whole transaction, not the offering merely, but the spirit in which it was offered likewise, was grateful to God. The whole work of Christ, and the beautiful spirit in which he offered himself, were grateful to the Father, and procure saving blessings for all who by faith make the offering their own.
And walk in love. Taking up anew the exhortation of Eph_4:1. Let your ordinary life be spent in an atmosphere of love. Drink it in from heaven, as plants drink in the sunshine; radiate it forth from eyes and face; let hands and feet be active in the service; let looks, words, and acts all be steeped in it. Even as Christ also loved us. The passing from the Father to the Son as our Example is not a new departure; for the Son reveals the Father, the Son's love is the counterpart of the Father's, made visible to us in the way most fitted to impress us. Though Christ's love, like his Father's, is eternal, the aorist is used, to denote that specific act of love which is immediately in view. And gave himself for us. The Pauline phrase (Gal_1:4; Gal_2:20; Tit_2:14; 1Ti_2:6), simple, but very comprehensive: "himself"—all that he was as God, all that he became as Man, a complete self-surrender, a whole burnt offering. "For us," not merely on our behalf, but in our room (after verbs of giving, dying, etc.); this, indeed, being implied in the idea immediately following of a sacrifice, which, alike to the Jewish and pagan mind, conveyed the idea of a life given in room of another. An offering and a sacrifice to God. Offering and sacrifice are nearly synonymous, but the first probably includes the whole earthly career of Christ incarnate—his holy life, blessed example, gracious teaching, loving companionship, as well as his atoning death, which last is more precisely the θυσία, sacrifice. The offering and sacrifice were presented to God, to satisfy his justice, fulfill the demands of his law, and glorify his holy and righteous government. For a sweet-smelling savor. Allusion to Noah's sacrifice of every clean beast and of every fowl—" the Lord smelled a sweet savor;" that is, the whole transaction, not the offering merely, but the spirit in which it was offered likewise, was grateful to God. The whole work of Christ, and the beautiful spirit in which he offered himself, were grateful to the Father, and procure saving blessings for all who by faith make the offering their own.
Walk as Children of Light
3But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
Jamieson-Fausset-Brown
3. once named--Greek, "Let it not be even named" (Ep 5:4, 12). "Uncleanness" and "covetousness" are taken up again from Ep 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
3. once named--Greek, "Let it not be even named" (Ep 5:4, 12). "Uncleanness" and "covetousness" are taken up again from Ep 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
The Pulpit Commentary
THE WALK SUITABLE TO THE CHILDREN OF LIGHT.
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. 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. Πλεονεξία, covetousness, means the desire of having more, which is peculiarly true of sensual sins; but it is not coupled with them by a καὶ, but disjoined by an ἢ, 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. 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.
THE WALK SUITABLE TO THE CHILDREN OF LIGHT.
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. 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. Πλεονεξία, covetousness, means the desire of having more, which is peculiarly true of sensual sins; but it is not coupled with them by a καὶ, but disjoined by an ἢ, 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. 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.
4Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
Jamieson-Fausset-Brown
4. filthiness--obscenity in act or gesture.
foolish talking--the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.
nor--rather, "or" (compare Ep 5:3).
jesting--Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [Plautus, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [Tittmann]) Of discourse unseasoned with the salt of grace [Trench].
not convenient--"unseemly"; not such "as become saints" (Ep 5:3).
rather giving of thanks--a happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (Ep 5:19, 20; Jas 5:13).
4. filthiness--obscenity in act or gesture.
foolish talking--the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.
nor--rather, "or" (compare Ep 5:3).
jesting--Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [Plautus, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [Tittmann]) Of discourse unseasoned with the salt of grace [Trench].
not convenient--"unseemly"; not such "as become saints" (Ep 5:3).
rather giving of thanks--a happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (Ep 5:19, 20; Jas 5:13).
The Pulpit Commentary
And filthiness; αἰσχρότης, implying that such things are disgraceful, ugly, revolting, the opposite of καλός, fair, comely, attractive. And foolish talking or jesting, which are not becoming. This would be well understood in sensual, frivolous Ephesus; a light, bantering, jesting kind of talk, seasoned with double entendres and obscene allusions, very pernicious in its moral effect. There is no reason to suppose that the apostle meant to condemn all play of humor, which is a Divine gift, and which in moderation has its own useful place as a means of refreshing and invigorating the spirit; it was the jesting associated with ribaldry that drew his reproof. But rather giving of thanks. Εὐχαριστία is somewhat similar in sound to εὐτραπελία, jesting: the reason for putting the one in opposition to the other is not very apparent; the meaning seems to be that, in place of giving vent to lively feelings in frivolous talk and jesting, it is better for Christians to do so by pouring out their hearts in thanksgivings to God for all his goodness.
And filthiness; αἰσχρότης, implying that such things are disgraceful, ugly, revolting, the opposite of καλός, fair, comely, attractive. And foolish talking or jesting, which are not becoming. This would be well understood in sensual, frivolous Ephesus; a light, bantering, jesting kind of talk, seasoned with double entendres and obscene allusions, very pernicious in its moral effect. There is no reason to suppose that the apostle meant to condemn all play of humor, which is a Divine gift, and which in moderation has its own useful place as a means of refreshing and invigorating the spirit; it was the jesting associated with ribaldry that drew his reproof. But rather giving of thanks. Εὐχαριστία is somewhat similar in sound to εὐτραπελία, jesting: the reason for putting the one in opposition to the other is not very apparent; the meaning seems to be that, in place of giving vent to lively feelings in frivolous talk and jesting, it is better for Christians to do so by pouring out their hearts in thanksgivings to God for all his goodness.
5For 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.
Jamieson-Fausset-Brown
5. this ye know--The oldest manuscripts read, "Of this ye are sure knowing"; or as Alford, "This ye know being aware."
covetous ... idolater--(Col 3:5). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ (2Co 6:10; 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (1Sa 15:3; Mt 6:24; Php 3:19; 1Jo 2:15).
hath--The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [Alford].
of Christ and of God--rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare 2Th 1:12; 1Ti 5:21; 6:13).
5. this ye know--The oldest manuscripts read, "Of this ye are sure knowing"; or as Alford, "This ye know being aware."
covetous ... idolater--(Col 3:5). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ (2Co 6:10; 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (1Sa 15:3; Mt 6:24; Php 3:19; 1Jo 2:15).
hath--The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [Alford].
of Christ and of God--rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare 2Th 1:12; 1Ti 5:21; 6:13).
The Pulpit Commentary
For this ye know well; an appeal to their own consciences, made confidently, as beyond all doubt. 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.
For this ye know well; an appeal to their own consciences, made confidently, as beyond all doubt. 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.
6Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
Jamieson-Fausset-Brown
6. vain--empty, unreal words, namely, palliations of "uncleanness," Ep 5:3, 4; Is 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).
because of these things--uncleanness, covetousness, &c. (Ep 5:3-5).
cometh--present, not merely "shall come." Is as sure as if already come.
children--rather, "sons of disobedience" (Ep 2:2, 3). The children of unbelief in doctrine (De 32:20) are "children of disobedience" in practice, and these again are "children of wrath."
6. vain--empty, unreal words, namely, palliations of "uncleanness," Ep 5:3, 4; Is 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).
because of these things--uncleanness, covetousness, &c. (Ep 5:3-5).
cometh--present, not merely "shall come." Is as sure as if already come.
children--rather, "sons of disobedience" (Ep 2:2, 3). The children of unbelief in doctrine (De 32:20) are "children of disobedience" in practice, and these again are "children of wrath."
The Pulpit Commentary
Let no man deceive you with empty words. No man, whether pagan or nominal Christian: the pagan defending a life of pleasure as the only thing to be had with even a smack of good in it; the Christian mitigating pleasant sins, saying that the young must have an outlet for their warm feelings, that men in business must put all their soul into it, and that life must be brightened by a little mirth and jollity. As opposed to what the apostle has laid down (Eph_5:5), such words are empty, destitute of all solidity or truth. For on account of these things the wrath of God cometh on the children of disobedience. The sophistry is swept away by an awful fact—the wrath cometh, is coming, and will come too in the future life. It comes in the form of natural punishment, Nature avenging her broken laws by deadly diseases; in the form, too, of disappointment, remorse, desolation of soul; and in the form of judgments, like that which befell Sodom and Gomorrah, or the sword which never departed from David's house.
Let no man deceive you with empty words. No man, whether pagan or nominal Christian: the pagan defending a life of pleasure as the only thing to be had with even a smack of good in it; the Christian mitigating pleasant sins, saying that the young must have an outlet for their warm feelings, that men in business must put all their soul into it, and that life must be brightened by a little mirth and jollity. As opposed to what the apostle has laid down (Eph_5:5), such words are empty, destitute of all solidity or truth. For on account of these things the wrath of God cometh on the children of disobedience. The sophistry is swept away by an awful fact—the wrath cometh, is coming, and will come too in the future life. It comes in the form of natural punishment, Nature avenging her broken laws by deadly diseases; in the form, too, of disappointment, remorse, desolation of soul; and in the form of judgments, like that which befell Sodom and Gomorrah, or the sword which never departed from David's house.
7Be not ye therefore partakers with them.
Jamieson-Fausset-Brown
7. Here fellowship with wicked workers is forbidden; in Ep 5:11, with their wicked works.
7. Here fellowship with wicked workers is forbidden; in Ep 5:11, with their wicked works.
The Pulpit Commentary
Be not ye therefore partakers with them. If you are partakers of their sins, you must be of their punishments too. Refuse all partnership, therefore. Your natural instincts recoil from partnership in punishment; let your spiritual instincts recoil from partnership in sin.
Be not ye therefore partakers with them. If you are partakers of their sins, you must be of their punishments too. Refuse all partnership, therefore. Your natural instincts recoil from partnership in punishment; let your spiritual instincts recoil from partnership in sin.
8For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
Jamieson-Fausset-Brown
8. sometimes--"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Ro 2:19).
light--not merely "enlightened"; but light enlightening others (Ep 5:13).
in--in union with the Lord, who is THE LIGHT.
children of light--not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.
8. sometimes--"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Ro 2:19).
light--not merely "enlightened"; but light enlightening others (Ep 5:13).
in--in union with the Lord, who is THE LIGHT.
children of light--not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.
The Pulpit Commentary
For ye were once darkness, but are now light in the Lord. Another expressive "but." To make the contrast more emphatic, it is not said, "ye were in darkness, but are now in light;" but, "ye were darkness itself, and are now light itself," and this last is explained by the usual formula, "in the Lord." There was a celebrated Ephesian philosopher, Alexander, who was called "The Light;" but not from that source had the light come. The idea of light-giving is also involved in their being light. "Arise, shine, for thy light is come." Walk as children of light. Another expressive image, denoting close connection with light, as if they were actually born of it; hence their lives should be full of it. The figure connecting darkness with sin and light with purity, common to all languages, underlies the exhortation.
For ye were once darkness, but are now light in the Lord. Another expressive "but." To make the contrast more emphatic, it is not said, "ye were in darkness, but are now in light;" but, "ye were darkness itself, and are now light itself," and this last is explained by the usual formula, "in the Lord." There was a celebrated Ephesian philosopher, Alexander, who was called "The Light;" but not from that source had the light come. The idea of light-giving is also involved in their being light. "Arise, shine, for thy light is come." Walk as children of light. Another expressive image, denoting close connection with light, as if they were actually born of it; hence their lives should be full of it. The figure connecting darkness with sin and light with purity, common to all languages, underlies the exhortation.
9(For the fruit of the Spirit is in all goodness and righteousness and truth;)
Jamieson-Fausset-Brown
9. fruit of the Spirit--taken by transcribers from Ga 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Ep 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [Alford; but Bengel, 'consists in'] all goodness [opposed to 'malice,' Ep 4:31], righteousness [opposed to 'covetousness,' Ep 5:3] and truth [opposed to 'lying,' Ep 4:25]."
9. fruit of the Spirit--taken by transcribers from Ga 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Ep 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [Alford; but Bengel, 'consists in'] all goodness [opposed to 'malice,' Ep 4:31], righteousness [opposed to 'covetousness,' Ep 5:3] and truth [opposed to 'lying,' Ep 4:25]."
The Pulpit Commentary
For the fruit of light is [shown] in all goodness and righteousness and truth. The exhortation is confirmed by this statement of what is the natural result of light—goodness, the disposition that leads to good works; righteousness, rectitude, or integrity, which is most careful against all disorder and injustice, and renders to all their due, and especially to God the things that are God's; and truth, meaning a regard for truth in every form and way—believing it, reverencing it, speaking it, acting according to it, hoping and rejoicing in it, being sincere and honest, not false or treacherous.
For the fruit of light is [shown] in all goodness and righteousness and truth. The exhortation is confirmed by this statement of what is the natural result of light—goodness, the disposition that leads to good works; righteousness, rectitude, or integrity, which is most careful against all disorder and injustice, and renders to all their due, and especially to God the things that are God's; and truth, meaning a regard for truth in every form and way—believing it, reverencing it, speaking it, acting according to it, hoping and rejoicing in it, being sincere and honest, not false or treacherous.
10Proving what is acceptable unto the Lord.
Jamieson-Fausset-Brown
10. Proving--construed with "walk" (Ep 5:8; Ro 12:1, 2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.
10. Proving--construed with "walk" (Ep 5:8; Ro 12:1, 2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.
The Pulpit Commentary
Proving what is well-pleasing to the Lord. A general rule applicable to the whole walk. To prove is to ascertain by test and experiment. Our whole walk should be directed to finding out what things are pleasing to Christ, rejecting at once everything that is not so, and clinging to all that is. We are not to follow the tradition of our people, and not to take a vague view of duty; we are to prove the matter, to put it to the test. For the supreme practical rule of the Christian's life must be to please Christ.
Proving what is well-pleasing to the Lord. A general rule applicable to the whole walk. To prove is to ascertain by test and experiment. Our whole walk should be directed to finding out what things are pleasing to Christ, rejecting at once everything that is not so, and clinging to all that is. We are not to follow the tradition of our people, and not to take a vague view of duty; we are to prove the matter, to put it to the test. For the supreme practical rule of the Christian's life must be to please Christ.
11And have no fellowship with the unfruitful works of darkness, but rather reprove them.
Jamieson-Fausset-Brown
11. unfruitful works of darkness--Sins are terminated in themselves, and therefore are called "works," not "fruits" (Ga 5:19, 22). Their only fruit is that which is not in a true sense fruit (De 32:32), namely, "death" (Ro 6:21; Ga 6:8). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness (Ep 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Ep 5:9).
rather, &c.--Translate as Greek, "rather even reprove them" (compare Mt 5:14-16). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (Ep 5:13; Joh 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Co 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."
11. unfruitful works of darkness--Sins are terminated in themselves, and therefore are called "works," not "fruits" (Ga 5:19, 22). Their only fruit is that which is not in a true sense fruit (De 32:32), namely, "death" (Ro 6:21; Ga 6:8). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness (Ep 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Ep 5:9).
rather, &c.--Translate as Greek, "rather even reprove them" (compare Mt 5:14-16). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (Ep 5:13; Joh 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Co 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."
The Pulpit Commentary
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. 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.
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. 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.
12For it is a shame even to speak of those things which are done of them in secret.
Jamieson-Fausset-Brown
12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Ep 5:3) in detail the works of darkness, whereas he describes definitely (Ep 5:9) "the fruit of the light" [Bengel]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Ep 5:3). Thus "works of darkness" answers to "things done in secret."
12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Ep 5:3) in detail the works of darkness, whereas he describes definitely (Ep 5:9) "the fruit of the light" [Bengel]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Ep 5:3). Thus "works of darkness" answers to "things done in secret."
The Pulpit Commentary
For the things that are done by them in secret it is a shame even to speak of. The groves of Ephesus were notorious for the shamefulness of lust. To speak of such deeds was not only wrong, but shameful; so extreme is the delicacy which Christianity fosters. Too much pains cannot be taken, by parents, masters of schools, and others, to foster this delicacy among the young—to exclude from conversation the faintest touch of what is unbecoming.
For the things that are done by them in secret it is a shame even to speak of. The groves of Ephesus were notorious for the shamefulness of lust. To speak of such deeds was not only wrong, but shameful; so extreme is the delicacy which Christianity fosters. Too much pains cannot be taken, by parents, masters of schools, and others, to foster this delicacy among the young—to exclude from conversation the faintest touch of what is unbecoming.
13But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
Jamieson-Fausset-Brown
13. that are reproved--rather, "when they are reproved," namely, by you (Ep 5:11).
whatsoever doth make manifest--rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Ep 5:11) is (thenceforth no longer 'darkness,' Ep 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19, 20). But, says the apostle, you being now light yourselves (Ep 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Ro 13:12) in making an inroad on the kingdom of darkness.
13. that are reproved--rather, "when they are reproved," namely, by you (Ep 5:11).
whatsoever doth make manifest--rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Ep 5:11) is (thenceforth no longer 'darkness,' Ep 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19, 20). But, says the apostle, you being now light yourselves (Ep 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Ro 13:12) in making an inroad on the kingdom of darkness.
The Pulpit Commentary
But all things when they are reproved are made manifest by the light. As, for instance, when our Lord reproved the hypocrisy of the Pharisees—their practices had not seemed to the disciples very evil before, but when Christ threw on them the pure light of truth, they were made manifest in their true character—they appeared and they still appear, odious. A just reproof places evil in a light that shows its true character. For everything which is made manifest is light. Literally, this is a truism; anything shone on is no longer dark, but light. The nearest approach to this, morally, is that light has a transforming power; when the light of the gospel shines on anything dark or evil, it transforms it into what is light or good. This is not uniformly true; all the light of heaven turned on hell would not make it morally light; but it is the general property and tendency of moral light to transform. The exhortation would thus mean—Use your light to reprove what is evil or dark, for not only will the true character of the evil thereby be made apparent, but your light will have a transforming power. But if this were the meaning, we should expect in the end of the verse, not φῶς ἐστι, but φῶς γινεταί, to denote this transformation. The rendering of A.V., giving to φανερούμενον an active meaning ("whatsoever doth make manifest is light"), is rejected by most grammarians, as not being consistent with the usage of the word. The meaning which that rendering gives is this: "Light is the element which makes all clear." We should thus have in the latter clause a proposition, affirming as universal what in the former clause is affirmed of one particular case; "things reproved are made manifest by the light, for it is only light that makes things clear." The exhortation to reprove would thus be confirmed by the consideration that the only way of making immoral things appear in their proper character is to let in on them the light of the gospel. The great practical point is that Christians ought to let in and diffuse the light.
But all things when they are reproved are made manifest by the light. As, for instance, when our Lord reproved the hypocrisy of the Pharisees—their practices had not seemed to the disciples very evil before, but when Christ threw on them the pure light of truth, they were made manifest in their true character—they appeared and they still appear, odious. A just reproof places evil in a light that shows its true character. For everything which is made manifest is light. Literally, this is a truism; anything shone on is no longer dark, but light. The nearest approach to this, morally, is that light has a transforming power; when the light of the gospel shines on anything dark or evil, it transforms it into what is light or good. This is not uniformly true; all the light of heaven turned on hell would not make it morally light; but it is the general property and tendency of moral light to transform. The exhortation would thus mean—Use your light to reprove what is evil or dark, for not only will the true character of the evil thereby be made apparent, but your light will have a transforming power. But if this were the meaning, we should expect in the end of the verse, not φῶς ἐστι, but φῶς γινεταί, to denote this transformation. The rendering of A.V., giving to φανερούμενον an active meaning ("whatsoever doth make manifest is light"), is rejected by most grammarians, as not being consistent with the usage of the word. The meaning which that rendering gives is this: "Light is the element which makes all clear." We should thus have in the latter clause a proposition, affirming as universal what in the former clause is affirmed of one particular case; "things reproved are made manifest by the light, for it is only light that makes things clear." The exhortation to reprove would thus be confirmed by the consideration that the only way of making immoral things appear in their proper character is to let in on them the light of the gospel. The great practical point is that Christians ought to let in and diffuse the light.
14Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
Jamieson-Fausset-Brown
14. Wherefore--referring to the whole foregoing argument (Ep 5:8, 11, 13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith ... (compare the same phrase, Ep 4:8).
Awake--The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Is 60:1, 2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Is 59:10; 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mt 25:5; Ro 13:11; 1Th 5:6, with Ep 2:1).
Christ--"the true light," "the Sun of righteousness."
give thee light--rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Ep 5:13; then being so "enlightened," Ep 1:18, thou shalt be able, by "reproving," to enlighten others).
14. Wherefore--referring to the whole foregoing argument (Ep 5:8, 11, 13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith ... (compare the same phrase, Ep 4:8).
Awake--The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Is 60:1, 2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Is 59:10; 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mt 25:5; Ro 13:11; 1Th 5:6, with Ep 2:1).
Christ--"the true light," "the Sun of righteousness."
give thee light--rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Ep 5:13; then being so "enlightened," Ep 1:18, thou shalt be able, by "reproving," to enlighten others).
The Pulpit Commentary
Therefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. This is evidently intended to give an additional impulse to the Ephesians to walk as children of the light; but a difficulty arises as to the source of the quotation. There is no difficulty with the formula, "he saith," which, like the same expression in Eph_4:8, is clearly to be referred to God. But no such words occur in the Old Testament. The passage that comes nearest to them is Isa_60:1," Arise, shine; for thy light is come, and the glory of the Lord hath risen upon thee." The simplest and best explanation is, not that the apostle quoted from any lost book, but flint he did not mean to give the words, but only the spirit of the passage. This is evident from his introducing the word "Christ." It must be owned that the apostle makes a very free use of the prophet's words. But the fundamental idea in the prophecy is, that when the Church gets the light of heaven, she is not to lie still, as it' she were asleep or dead, but is to be active, is to make use of the light, is to use it for illuminating the world. The apostle maintains that the Ephesian Church had got the light of heaven; she, therefore, was not to sleep or loiter, but spring forth as if from the grave, and pour light on the world. The changes which the apostle makes on the form of the prophecy are remarkable, and show that it was to its spirit and substance rather than to its precise form and letter that he attached the authority of inspiration.
Therefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. This is evidently intended to give an additional impulse to the Ephesians to walk as children of the light; but a difficulty arises as to the source of the quotation. There is no difficulty with the formula, "he saith," which, like the same expression in Eph_4:8, is clearly to be referred to God. But no such words occur in the Old Testament. The passage that comes nearest to them is Isa_60:1," Arise, shine; for thy light is come, and the glory of the Lord hath risen upon thee." The simplest and best explanation is, not that the apostle quoted from any lost book, but flint he did not mean to give the words, but only the spirit of the passage. This is evident from his introducing the word "Christ." It must be owned that the apostle makes a very free use of the prophet's words. But the fundamental idea in the prophecy is, that when the Church gets the light of heaven, she is not to lie still, as it' she were asleep or dead, but is to be active, is to make use of the light, is to use it for illuminating the world. The apostle maintains that the Ephesian Church had got the light of heaven; she, therefore, was not to sleep or loiter, but spring forth as if from the grave, and pour light on the world. The changes which the apostle makes on the form of the prophecy are remarkable, and show that it was to its spirit and substance rather than to its precise form and letter that he attached the authority of inspiration.
Redeeming the Time
15See then that ye walk circumspectly, not as fools, but as wise,
Jamieson-Fausset-Brown
15. that--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).
not as fools--Greek, "not as unwise, but as wise."
15. that--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).
not as fools--Greek, "not as unwise, but as wise."
The Pulpit Commentary
Take heed then how ye walk strictly. The construction is somewhat peculiar, combining two ideas—see that you walk strictly, but consider well the kind of strictness. Do not walk loosely, without fixed principles of action; but make sure that your rules are of the true kind. Many are strict who are not wisely strict; they have rules, but not good rules. Not as unwise, but as wise. This rendering brings out the force of ἄσοφοι and σοφυὶ: "fools" (A.V.) is rather strong, for it is not utter folly that is reproved, but easy-mindedness, want of earnest consideration in a matter so infinitely vital, so as to know what is truly best.
Take heed then how ye walk strictly. The construction is somewhat peculiar, combining two ideas—see that you walk strictly, but consider well the kind of strictness. Do not walk loosely, without fixed principles of action; but make sure that your rules are of the true kind. Many are strict who are not wisely strict; they have rules, but not good rules. Not as unwise, but as wise. This rendering brings out the force of ἄσοφοι and σοφυὶ: "fools" (A.V.) is rather strong, for it is not utter folly that is reproved, but easy-mindedness, want of earnest consideration in a matter so infinitely vital, so as to know what is truly best.
16Redeeming the time, because the days are evil.
Jamieson-Fausset-Brown
16. Redeeming the time--(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" (Ep 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."
because the days are evil--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 (Ep 6:13; Ge 47:9; Psa 49:5; Ec 11:2; 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 (Am 5:13), which Paul perhaps alludes to.
16. Redeeming the time--(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" (Ep 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."
because the days are evil--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 (Ep 6:13; Ge 47:9; Psa 49:5; Ec 11:2; 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 (Am 5:13), which Paul perhaps alludes to.
The Pulpit Commentary
Redeeming the time, because the days are evil; or, buying up for yourselves the opportunity, the idea being that of a merchant who, knowing the value of an article and the good use to which he can put it, buys it up. The opportunity is the opportunity of spreading the light and acting according to it; and the reason assigned, "because the days are evil," indicates that, owing to the prevalence of evil, there is much need for the light over which the Christian has control. It may be hinted likewise that the prevalence of evil is apt to cool the love and diminish the zeal of the Christian; hence the need for special eagerness of spirit in the matter—he must greedily watch for his opportunity.
Redeeming the time, because the days are evil; or, buying up for yourselves the opportunity, the idea being that of a merchant who, knowing the value of an article and the good use to which he can put it, buys it up. The opportunity is the opportunity of spreading the light and acting according to it; and the reason assigned, "because the days are evil," indicates that, owing to the prevalence of evil, there is much need for the light over which the Christian has control. It may be hinted likewise that the prevalence of evil is apt to cool the love and diminish the zeal of the Christian; hence the need for special eagerness of spirit in the matter—he must greedily watch for his opportunity.
17Wherefore be ye not unwise, but understanding what the will of the Lord is.
Jamieson-Fausset-Brown
17. Wherefore--seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.
unwise--a different Greek word from that in Ep 5:15. Translate, "foolish," or "senseless."
understanding--not merely knowing as a matter of fact (Lu 12:47), but knowing with understanding.
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" (1Th 5:18; compare above, Ep 5:10).
17. Wherefore--seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.
unwise--a different Greek word from that in Ep 5:15. Translate, "foolish," or "senseless."
understanding--not merely knowing as a matter of fact (Lu 12:47), but knowing with understanding.
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" (1Th 5:18; compare above, Ep 5:10).
The Pulpit Commentary
Wherefore be ye not unwise, hut understanding what is the will of the Lord. The "wherefore" bears on all the preceding argument: because ye are children of light; because light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. "Unwise" is equivalent to senseless; "understanding," to both knowing and laying to heart, as in parable of sower: "When any one heareth the word of the kingdom, and understandeth it not," i.e. does not consider or ponder it, "then cometh the wicked one," etc. The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand this, is to walk wisely and to walk surely.
Wherefore be ye not unwise, hut understanding what is the will of the Lord. The "wherefore" bears on all the preceding argument: because ye are children of light; because light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. "Unwise" is equivalent to senseless; "understanding," to both knowing and laying to heart, as in parable of sower: "When any one heareth the word of the kingdom, and understandeth it not," i.e. does not consider or ponder it, "then cometh the wicked one," etc. The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand this, is to walk wisely and to walk surely.
18And be not drunk with wine, wherein is excess; but be filled with the Spirit;
Jamieson-Fausset-Brown
18. excess--worthless, ruinous, reckless prodigality.
wherein--not in the wine itself when used aright (1Ti 5:23), but in the "excess" as to it.
but be filled with the Spirit--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 Ac 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.
18. excess--worthless, ruinous, reckless prodigality.
wherein--not in the wine itself when used aright (1Ti 5:23), but in the "excess" as to it.
but be filled with the Spirit--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 Ac 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.
The Pulpit Commentary
And be not intoxicated with wine, wherein is dissoluteness. Drunkenness is suggested because it is a work of darkness; it is the foe to vigilance and earnestness, and it leads all who yield to it to act unwisely. It is the social aspect of drunkenness the apostle has in view—the exhilarating influence of wine in company, giving a rush of high spirits. Ασωτία, from α and σωζω, the opposite of savingness, wastefulness, dissoluteness, or the process of being dissolved, involving perdition. Spoken of the prodigal son, "riotous living;" the habit which sends everything to wreck and ruin. But be filled with the Spirit. Instead of resorting to wine to cheer and animate you, throw your hearts open the Holy Spirit, so that he may come and fill them; seek the joy that the Spirit inspires when he makes you to sit with Christ in heavenly places, so that, instead of pouring out your joyous feelings in bacchanalian songs, you may do so in Christian hymns.
And be not intoxicated with wine, wherein is dissoluteness. Drunkenness is suggested because it is a work of darkness; it is the foe to vigilance and earnestness, and it leads all who yield to it to act unwisely. It is the social aspect of drunkenness the apostle has in view—the exhilarating influence of wine in company, giving a rush of high spirits. Ασωτία, from α and σωζω, the opposite of savingness, wastefulness, dissoluteness, or the process of being dissolved, involving perdition. Spoken of the prodigal son, "riotous living;" the habit which sends everything to wreck and ruin. But be filled with the Spirit. Instead of resorting to wine to cheer and animate you, throw your hearts open the Holy Spirit, so that he may come and fill them; seek the joy that the Spirit inspires when he makes you to sit with Christ in heavenly places, so that, instead of pouring out your joyous feelings in bacchanalian songs, you may do so in Christian hymns.
19Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
Jamieson-Fausset-Brown
19. (Col 3:16).
to yourselves--"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.
psalms--generally accompanied by an instrument.
hymns--in direct praise to God (compare Ac 16:25; 1Co 14:26; Jas 5:13).
songs--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," Am 8:10.
making melody--Greek, "playing and singing with an instrument."
in your heart--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].
to the Lord--See Pliny's letter quoted above: "To Christ as God."
19. (Col 3:16).
to yourselves--"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.
psalms--generally accompanied by an instrument.
hymns--in direct praise to God (compare Ac 16:25; 1Co 14:26; Jas 5:13).
songs--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," Am 8:10.
making melody--Greek, "playing and singing with an instrument."
in your heart--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].
to the Lord--See Pliny's letter quoted above: "To Christ as God."
The Pulpit Commentary
Speaking to one another. Literally, this would denote antiphonal singing, but this is rather an artificial idea for so simple times. It seems here to denote one person singing one hymn, then another another, and so on; and the meetings would seem to have been for social Christian enjoyment rather than for the public worship of God. In the Epistle to the Colossians it is, "Teaching and admonishing one another with psalms," and this has more of the idea of public worship; and if it be proper to express joyful feelings in the comparatively private social gatherings of Christians, it is proper to do the same in united public worship. In psalms and hymns and spiritual songs. The precise meaning of these terms is not easily seen; "psalms" we should naturally apply to the Old Testament psalms, but the want of the article makes the meaning more general, equivalent to "songs with the character of the psalms;" hymns, songs celebrating the praises of the Divine Being, Father, Son, and Holy Ghost; "spiritual songs" or odes of a more general cast, meditative, historical, hortatory, or didactic. But these must be "spiritual," such as the Holy Spirit would lead us to use and would use with us for our good. The two clauses correspond: "be filled with the Spirit;" "speaking in spiritual songs." Receive the Spirit—pour out the Spirit; let your songs be effusions sent forth from your hearts with the aroma of the Holy Spirit. Singing and making melody with your heart to the Lord; i.e. to the Lord Jesus. Some have argued that while ἄδοντες denotes singing, ψάλλοντες means striking the musical instrument. But ψάλλω is so frequently used in a more general sense, that it can hardly be restricted to this meaning here. The great thought is that this musical service must not be musical only, but a service of the heart, in rendering which the heart must be in a state of worship.
Speaking to one another. Literally, this would denote antiphonal singing, but this is rather an artificial idea for so simple times. It seems here to denote one person singing one hymn, then another another, and so on; and the meetings would seem to have been for social Christian enjoyment rather than for the public worship of God. In the Epistle to the Colossians it is, "Teaching and admonishing one another with psalms," and this has more of the idea of public worship; and if it be proper to express joyful feelings in the comparatively private social gatherings of Christians, it is proper to do the same in united public worship. In psalms and hymns and spiritual songs. The precise meaning of these terms is not easily seen; "psalms" we should naturally apply to the Old Testament psalms, but the want of the article makes the meaning more general, equivalent to "songs with the character of the psalms;" hymns, songs celebrating the praises of the Divine Being, Father, Son, and Holy Ghost; "spiritual songs" or odes of a more general cast, meditative, historical, hortatory, or didactic. But these must be "spiritual," such as the Holy Spirit would lead us to use and would use with us for our good. The two clauses correspond: "be filled with the Spirit;" "speaking in spiritual songs." Receive the Spirit—pour out the Spirit; let your songs be effusions sent forth from your hearts with the aroma of the Holy Spirit. Singing and making melody with your heart to the Lord; i.e. to the Lord Jesus. Some have argued that while ἄδοντες denotes singing, ψάλλοντες means striking the musical instrument. But ψάλλω is so frequently used in a more general sense, that it can hardly be restricted to this meaning here. The great thought is that this musical service must not be musical only, but a service of the heart, in rendering which the heart must be in a state of worship.
20Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
Jamieson-Fausset-Brown
20. thanks ... for all things--even for adversities; also for blessings, unknown as well as known (Col 3:17; 1Th 5:18).
unto God and the Father--the Fountain of every blessing in Creation, Providence, Election, and Redemption.
Lord Jesus Christ--by whom all things, even distresses, become ours (Ro 8:35, 37; 1Co 3:20-23).
20. thanks ... for all things--even for adversities; also for blessings, unknown as well as known (Col 3:17; 1Th 5:18).
unto God and the Father--the Fountain of every blessing in Creation, Providence, Election, and Redemption.
Lord Jesus Christ--by whom all things, even distresses, become ours (Ro 8:35, 37; 1Co 3:20-23).
The Pulpit Commentary
Giving thanks always for all things; this being not only a most Christian duty, but an excellent way to keep the heart in good tone, to keep up happy feelings—the duty not being occasional, but "always," and not for things prima facto agreeable only, but "for all things" (see Job_2:10; Rom_8:28). In the Name of our Lord Jesus Christ to God, even the Father. God the Father is the proper Object of thanksgiving, as of prayer generally; but the thanks are to be given in the Name of Christ. That is, through him who has brought in the economy of grace, whereby for wrath we get blessing, for suffering we get reward, for misery glory; whereby, in short, the whole aspect of life is brightened, and even the greatest trials and sorrows turned into real blessings.
Giving thanks always for all things; this being not only a most Christian duty, but an excellent way to keep the heart in good tone, to keep up happy feelings—the duty not being occasional, but "always," and not for things prima facto agreeable only, but "for all things" (see Job_2:10; Rom_8:28). In the Name of our Lord Jesus Christ to God, even the Father. God the Father is the proper Object of thanksgiving, as of prayer generally; but the thanks are to be given in the Name of Christ. That is, through him who has brought in the economy of grace, whereby for wrath we get blessing, for suffering we get reward, for misery glory; whereby, in short, the whole aspect of life is brightened, and even the greatest trials and sorrows turned into real blessings.
21Submitting yourselves one to another in the fear of God.
Jamieson-Fausset-Brown
21. (Php 2:3; 1Pe 5:5.) Here he passes from our relations to God, to those which concern our fellow men.
in the fear of God--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).
21. (Php 2:3; 1Pe 5:5.) Here he passes from our relations to God, to those which concern our fellow men.
in the fear of God--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).
The Pulpit Commentary
Subjecting yourselves one to another in the fear of Christ. The last of the participial exhortations depending on the general exhortation of Eph_5:15 to walk strictly, Most commentators connect it with the three immediately preceding participles (speaking, singing, giving thanks), but are unable to find a link of connection. Better connect with Eph_5:15. Mutual subjection is part of a wise, circumspect walk, i.e. mutual recognition of each other's rights and of our obligations to serve them. In some sense we are all servants, i.e. we are bound to serve others; the very father is, in this sense, servant of his child. So in the Christian Church we are all in a sense servants ("By love serve one another," Gal_5:15; comp. Mat_20:26-28; Joh_13:15, Joh_13:16). This view is in harmony with the humble spirit of the gospel. Pride leads us to demand rigorously from others what we fancy they owe to us; humility, to give to others what Christ teaches that we owe to them. The one feeling is to be discouraged, the other exercised and strengthened. In the verses following we have this precept split up into its constituent filaments. The reading of R.V., "in the fear of Christ," has more authority than A.V., "in the fear of God." It brings to our mind the wonderful example of Christ in this clement of character (comp. Luk_2:51; Heb_5:8). Reverential regard for him should inspire us with the same spirit (Php_2:5-8).
Eph_6:9.—EXHORTATION TO RELATIVE DUTIES.
Subjecting yourselves one to another in the fear of Christ. The last of the participial exhortations depending on the general exhortation of Eph_5:15 to walk strictly, Most commentators connect it with the three immediately preceding participles (speaking, singing, giving thanks), but are unable to find a link of connection. Better connect with Eph_5:15. Mutual subjection is part of a wise, circumspect walk, i.e. mutual recognition of each other's rights and of our obligations to serve them. In some sense we are all servants, i.e. we are bound to serve others; the very father is, in this sense, servant of his child. So in the Christian Church we are all in a sense servants ("By love serve one another," Gal_5:15; comp. Mat_20:26-28; Joh_13:15, Joh_13:16). This view is in harmony with the humble spirit of the gospel. Pride leads us to demand rigorously from others what we fancy they owe to us; humility, to give to others what Christ teaches that we owe to them. The one feeling is to be discouraged, the other exercised and strengthened. In the verses following we have this precept split up into its constituent filaments. The reading of R.V., "in the fear of Christ," has more authority than A.V., "in the fear of God." It brings to our mind the wonderful example of Christ in this clement of character (comp. Luk_2:51; Heb_5:8). Reverential regard for him should inspire us with the same spirit (Php_2:5-8).
Eph_6:9.—EXHORTATION TO RELATIVE DUTIES.
Wives and Husbands
22Wives, submit yourselves unto your own husbands, as unto the Lord.
Jamieson-Fausset-Brown
22. (Ep 6:9.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (Ep 5:22-33), parent and child (Ep 6:1-4), master and servant (Ep 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Ep 5:21, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Ge 3:16; 1Co 7:2; 14:34; Col 3:18; Tit 2:5; 1Pe 3:1-7). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of wives: "obey," of children (Ep 6:1), as there is a greater equality between wives and husbands, than between children and parents.
as unto the Lord--Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ (Ep 5:24).
22. (Ep 6:9.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (Ep 5:22-33), parent and child (Ep 6:1-4), master and servant (Ep 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Ep 5:21, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Ge 3:16; 1Co 7:2; 14:34; Col 3:18; Tit 2:5; 1Pe 3:1-7). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of wives: "obey," of children (Ep 6:1), as there is a greater equality between wives and husbands, than between children and parents.
as unto the Lord--Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ (Ep 5:24).
The Pulpit Commentary
Wives, submit yourselves to your own husbands, as to the Lord. Though Christianity emancipates and elevates woman, it does not release her from the duty of subjection. The relation to the husband is intensified in order to enforce the duty: "your own husbands," τοῖς ἰδιοῖς ἀνδράσι: as we say, "she deserted her own child." The "as to" denotes a parallel duty: as it is your duty to be subject to Christ, so also to your husbands (see next verse).
Wives, submit yourselves to your own husbands, as to the Lord. Though Christianity emancipates and elevates woman, it does not release her from the duty of subjection. The relation to the husband is intensified in order to enforce the duty: "your own husbands," τοῖς ἰδιοῖς ἀνδράσι: as we say, "she deserted her own child." The "as to" denotes a parallel duty: as it is your duty to be subject to Christ, so also to your husbands (see next verse).
23For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.
Jamieson-Fausset-Brown
23. (1Co 11:3.)
even as--Greek, "as also."
and he is--The oldest manuscripts read, "Himself (being) Saviour," omitting "and," and "is." In Christ's case, the Headship is united with, nay gained by, His having SAVED the body in the process of redemption; so that (Paul implies) I am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, peculiar to Himself [Alford]. The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (Ep 5:24) follows [Bengel].
23. (1Co 11:3.)
even as--Greek, "as also."
and he is--The oldest manuscripts read, "Himself (being) Saviour," omitting "and," and "is." In Christ's case, the Headship is united with, nay gained by, His having SAVED the body in the process of redemption; so that (Paul implies) I am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, peculiar to Himself [Alford]. The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (Ep 5:24) follows [Bengel].
The Pulpit Commentary
For the husband is the head of the wife, as Christ also is the Head of the Church. The woman was made for the man (Gen_2:18; 1Ti_2:13), showing the Divine purpose that the man should be the head and center of the household, and that the position of the wife, as wife, should be one of subordination. Parallel to this arrangement is the relation of Christ to the Church. In words, at least, all admit the headship of Christ, and the subordination of the Church to him. The Christian household, on a much lower level, should exemplify the same relation. Being himself savior of the body. This is not said by way of contrast, but still by way of parallel. The very saviorship of Christ should find an analogy in the Christian husband. The husband should be the ever-vigilant and self-denying protector, guardian, deliverer, of his family, though his saving power can never come near the high level of Christ's A husband reckless of these obligations virtually ceases to have any claim on the subjection of the wife and the family. The very comparison of the husband to the Savior implies that, while there is a certain analogy, there is a still greater contrast. This is implied in the first word of the following verse. Between the lines we read this thought: "Not that the parallel between Christ's saving function and the husband's extends to the highest things."
For the husband is the head of the wife, as Christ also is the Head of the Church. The woman was made for the man (Gen_2:18; 1Ti_2:13), showing the Divine purpose that the man should be the head and center of the household, and that the position of the wife, as wife, should be one of subordination. Parallel to this arrangement is the relation of Christ to the Church. In words, at least, all admit the headship of Christ, and the subordination of the Church to him. The Christian household, on a much lower level, should exemplify the same relation. Being himself savior of the body. This is not said by way of contrast, but still by way of parallel. The very saviorship of Christ should find an analogy in the Christian husband. The husband should be the ever-vigilant and self-denying protector, guardian, deliverer, of his family, though his saving power can never come near the high level of Christ's A husband reckless of these obligations virtually ceases to have any claim on the subjection of the wife and the family. The very comparison of the husband to the Savior implies that, while there is a certain analogy, there is a still greater contrast. This is implied in the first word of the following verse. Between the lines we read this thought: "Not that the parallel between Christ's saving function and the husband's extends to the highest things."
24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
Jamieson-Fausset-Brown
24. Therefore--Translate, as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in Ep 5:23, nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject," as for "submit," Ep 5:21, 22) of the Church to Christ, being the prototype of that of the wife to the husband.
their own--not in most of the oldest manuscripts, and not needed by the argument.
in every thing--appertaining to a husband's legitimate authority; "in the Lord" (Col 3:18); everything not contrary to God.
24. Therefore--Translate, as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in Ep 5:23, nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject," as for "submit," Ep 5:21, 22) of the Church to Christ, being the prototype of that of the wife to the husband.
their own--not in most of the oldest manuscripts, and not needed by the argument.
in every thing--appertaining to a husband's legitimate authority; "in the Lord" (Col 3:18); everything not contrary to God.
The Pulpit Commentary
But [it exists so far as to enforce this exhortation] as the Church is subject to Christ, so let the wives be to their husbands in everything. Let there be a subjection in the one case parallel to that in the other, for such is the Divine will and purpose. Any subjection due to the husband must be modified by what is due to God, for as the husband may not require for himself, so the wife may not give to him, what is God's: God's will is paramount over all. Of the three wills that may be in collision, viz. God's, the husband's, and the wife's—the duty of the wife is to take them in this order, having regard first to God's, next to her husband's, and last to her own.
But [it exists so far as to enforce this exhortation] as the Church is subject to Christ, so let the wives be to their husbands in everything. Let there be a subjection in the one case parallel to that in the other, for such is the Divine will and purpose. Any subjection due to the husband must be modified by what is due to God, for as the husband may not require for himself, so the wife may not give to him, what is God's: God's will is paramount over all. Of the three wills that may be in collision, viz. God's, the husband's, and the wife's—the duty of the wife is to take them in this order, having regard first to God's, next to her husband's, and last to her own.
25Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Jamieson-Fausset-Brown
25. "Thou hast seen the measure of obedience; now hear also the measure of love. Do you wish your wife to obey you, as the Church is to obey Christ? Then have a solicitude for her as Christ had for the Church (Ep 5:23, "Himself the Saviour of the body"); and "if it be necessary to give thy life for her, or to be cut in ten thousand pieces, or to endure any other suffering whatever, do not refuse it; and if you suffer thus, not even so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore, He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much thoughtfulness for her, by love, by kindness. For no bound is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you; for he may readily run away. But the companion of your life, the mother of your children, the basis of all your joy, you ought to bind to you, not by fear and threats, but by love and attachment" [Chrysostom].
gave himself--Greek, "gave Himself up."
for it--Translate, "for her." The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands.
25. "Thou hast seen the measure of obedience; now hear also the measure of love. Do you wish your wife to obey you, as the Church is to obey Christ? Then have a solicitude for her as Christ had for the Church (Ep 5:23, "Himself the Saviour of the body"); and "if it be necessary to give thy life for her, or to be cut in ten thousand pieces, or to endure any other suffering whatever, do not refuse it; and if you suffer thus, not even so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore, He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much thoughtfulness for her, by love, by kindness. For no bound is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you; for he may readily run away. But the companion of your life, the mother of your children, the basis of all your joy, you ought to bind to you, not by fear and threats, but by love and attachment" [Chrysostom].
gave himself--Greek, "gave Himself up."
for it--Translate, "for her." The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands.
The Pulpit Commentary
Husbands, love your wives, even as Christ also loved the Church, and gave himself for her. The husband's duty to the wife is enforced by another parallel—it ought to correspond to Christ's love for the Church. This parallel restores the balance; if it should seem hard for the wife to be in subjection, the spirit of love, Christ-like love, on the part of the husband makes the duty easy. Christ did not merely pity the Church, or merely desire her good, but loved her; her image was stamped on his heart and her name graven on his hands; he desired to have her for his companion, longing for a return of her affection, for the establishment of sympathy between her and him. And he gave himself for her (comp. Eph_5:2), showing that her happiness and welfare were dearer to him than his own—the true test of deep, real love.
Husbands, love your wives, even as Christ also loved the Church, and gave himself for her. The husband's duty to the wife is enforced by another parallel—it ought to correspond to Christ's love for the Church. This parallel restores the balance; if it should seem hard for the wife to be in subjection, the spirit of love, Christ-like love, on the part of the husband makes the duty easy. Christ did not merely pity the Church, or merely desire her good, but loved her; her image was stamped on his heart and her name graven on his hands; he desired to have her for his companion, longing for a return of her affection, for the establishment of sympathy between her and him. And he gave himself for her (comp. Eph_5:2), showing that her happiness and welfare were dearer to him than his own—the true test of deep, real love.
26That he might sanctify and cleanse it with the washing of water by the word,
Jamieson-Fausset-Brown
26. sanctify--that is, consecrate her to God. Compare Joh 17:19, meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [Neander] (He 2:11; 10:10; 13:12 see on He 10:10).
and cleanse--rather, as Greek, "cleansing," without the "and."
with the washing of water--rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Tit 3:5, the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare Re 21:2). He speaks of baptism according to its high ideal and design, as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [Neander] (1Pe 3:21).
by the word--Greek, "IN the word." To be joined with "cleansing it," or "her." The "word of faith" (Ro 10:8, 9, 17), of which confession is made in baptism, and which carries the real cleansing (Joh 15:3; 17:17) and regenerating power (1Pe 1:23; 3:21) [Alford]. So Augustine [Tract 80, in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone.
26. sanctify--that is, consecrate her to God. Compare Joh 17:19, meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [Neander] (He 2:11; 10:10; 13:12 see on He 10:10).
and cleanse--rather, as Greek, "cleansing," without the "and."
with the washing of water--rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Tit 3:5, the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare Re 21:2). He speaks of baptism according to its high ideal and design, as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [Neander] (1Pe 3:21).
by the word--Greek, "IN the word." To be joined with "cleansing it," or "her." The "word of faith" (Ro 10:8, 9, 17), of which confession is made in baptism, and which carries the real cleansing (Joh 15:3; 17:17) and regenerating power (1Pe 1:23; 3:21) [Alford]. So Augustine [Tract 80, in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone.
The Pulpit Commentary
That he might sanctify her, having cleansed her by the washing of water with the Word. The immediate object of Christ was to cleanse her, and for this end he used the Word as a purifying agent, washing her by means of it. The difference between selfish and unselfish love is seen here: a selfish lover cares for his wife in his own interest—like Samson, desires to have her simply because she pleases him, and, in his converse with her, thinks, not of her good, but of his own enjoyment; but the love of an unselfish lover constrains him to seek her good, to do nothing that will hurt her and damage her in any manner of way, but to do everything that he believes will advance her well-being, especially in the highest sense. He finds her polluted (comp. Eze_16:1-63.), and his great instrument of cleansing is "the Word" (comp. Joh_15:3; Joh_17:5)—the Word in all its searching, humbling, rebuking, correcting, informing, stimulating, refreshing, consoling power. There is no express allusion to baptism, τῷ λουτρῷ τοῦ ὕδατος is explained by ἐν ῥήματι, "the Word" being the great sanctifying medium, and baptism a figure (1Pe_3:21).
That he might sanctify her, having cleansed her by the washing of water with the Word. The immediate object of Christ was to cleanse her, and for this end he used the Word as a purifying agent, washing her by means of it. The difference between selfish and unselfish love is seen here: a selfish lover cares for his wife in his own interest—like Samson, desires to have her simply because she pleases him, and, in his converse with her, thinks, not of her good, but of his own enjoyment; but the love of an unselfish lover constrains him to seek her good, to do nothing that will hurt her and damage her in any manner of way, but to do everything that he believes will advance her well-being, especially in the highest sense. He finds her polluted (comp. Eze_16:1-63.), and his great instrument of cleansing is "the Word" (comp. Joh_15:3; Joh_17:5)—the Word in all its searching, humbling, rebuking, correcting, informing, stimulating, refreshing, consoling power. There is no express allusion to baptism, τῷ λουτρῷ τοῦ ὕδατος is explained by ἐν ῥήματι, "the Word" being the great sanctifying medium, and baptism a figure (1Pe_3:21).
27That 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.
Jamieson-Fausset-Brown
27. he--The oldest manuscripts and authorities read, "That He might Himself present unto Himself the Church glorious," namely, as a bride (2Co 11:2). Holiness and glory are inseparable. "Cleansing" is the necessary preliminary to both. Holiness is glory internal; glory is holiness shining forth outwardly. The laver of baptism is the vehicle, but the word is the nobler and true instrument of the cleansing [Bengel]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Mt 25:1, &c.; Re 19:7; 21:2).
not having spot--(So 4:7). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment (Mt 22:10-14; compare 2Ti 2:20); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Mt 13:47-50). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [Pearson].
27. he--The oldest manuscripts and authorities read, "That He might Himself present unto Himself the Church glorious," namely, as a bride (2Co 11:2). Holiness and glory are inseparable. "Cleansing" is the necessary preliminary to both. Holiness is glory internal; glory is holiness shining forth outwardly. The laver of baptism is the vehicle, but the word is the nobler and true instrument of the cleansing [Bengel]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Mt 25:1, &c.; Re 19:7; 21:2).
not having spot--(So 4:7). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment (Mt 22:10-14; compare 2Ti 2:20); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Mt 13:47-50). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [Pearson].
The Pulpit Commentary
That he might present to himself the Church glorious. The ultimate end, to which Eph_5:26 is introductory. Christ both gives and takes the bride; he presents her to himself—the day of his espousals being in the state of glory (Rev_21:2), and all the training of this life being designed to fit her for that condition. She becomes glorious at last through assimilation to himself (2Co_3:18; Joh_17:22). Not having spot, or wrinkle, or any such thing. The idea is that of a body perfectly free from blemish, typical of a soul perfectly delivered from sin—of a character perfected in all grace and goodness. But that it should be holy and without blemish. The same truth expressed in positive form, which in the preceding clause is expressed in the negative. Nothing could more clearly denote perfection of character—the full development of the character with whatever of variety may arise from differences in natural gifts and constitution, or convey a more glorious idea of the destiny of redeemed humanity. To be, as it were, the bride of Christ is a high destiny in point of condition; but it would be miserable if character did not tally with condition; this agreement, however, is secured, for the Church is to be holy and without blemish.
That he might present to himself the Church glorious. The ultimate end, to which Eph_5:26 is introductory. Christ both gives and takes the bride; he presents her to himself—the day of his espousals being in the state of glory (Rev_21:2), and all the training of this life being designed to fit her for that condition. She becomes glorious at last through assimilation to himself (2Co_3:18; Joh_17:22). Not having spot, or wrinkle, or any such thing. The idea is that of a body perfectly free from blemish, typical of a soul perfectly delivered from sin—of a character perfected in all grace and goodness. But that it should be holy and without blemish. The same truth expressed in positive form, which in the preceding clause is expressed in the negative. Nothing could more clearly denote perfection of character—the full development of the character with whatever of variety may arise from differences in natural gifts and constitution, or convey a more glorious idea of the destiny of redeemed humanity. To be, as it were, the bride of Christ is a high destiny in point of condition; but it would be miserable if character did not tally with condition; this agreement, however, is secured, for the Church is to be holy and without blemish.
28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
Jamieson-Fausset-Brown
28. Translate, "So ought husbands also (thus the oldest manuscripts read) to love their own (compare Note, see on Ep 5:22) wives as their own bodies."
He that loveth his wife loveth himself--So there is the same love and the same union of body between Christ and the Church (Ep 5:30, 32).
28. Translate, "So ought husbands also (thus the oldest manuscripts read) to love their own (compare Note, see on Ep 5:22) wives as their own bodies."
He that loveth his wife loveth himself--So there is the same love and the same union of body between Christ and the Church (Ep 5:30, 32).
The Pulpit Commentary
Even so ought husbands also to love their own wives as their own bodies. A new illustration is introduced here to throw light on the bearing of the husband to his wife, and the οὕτως seems to refer, not to what goes before, but to what follows (comp. in Eph_5:33). He that loveth his own wife loveth himself. His wife is part of himself, so that not to love her as himself is not only a sin against law, but a sin against nature.
Even so ought husbands also to love their own wives as their own bodies. A new illustration is introduced here to throw light on the bearing of the husband to his wife, and the οὕτως seems to refer, not to what goes before, but to what follows (comp. in Eph_5:33). He that loveth his own wife loveth himself. His wife is part of himself, so that not to love her as himself is not only a sin against law, but a sin against nature.
29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
Jamieson-Fausset-Brown
29. For--Supply, and we all love ourselves: "For no man," &c.
his own flesh--(Ep 5:31, end).
nourisheth--Greek, "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance; "cherisheth," to clothing and external fostering.
even as--Translate, "even as also."
the Lord--The oldest manuscripts read, "Christ." Ex 21:10 prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourisheth and cherisheth"; the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know the Lord" (Ho 2:19, 20) [Bengel].
29. For--Supply, and we all love ourselves: "For no man," &c.
his own flesh--(Ep 5:31, end).
nourisheth--Greek, "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance; "cherisheth," to clothing and external fostering.
even as--Translate, "even as also."
the Lord--The oldest manuscripts read, "Christ." Ex 21:10 prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourisheth and cherisheth"; the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know the Lord" (Ho 2:19, 20) [Bengel].
The Pulpit Commentary
For no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the Church. To hate one's wife is as irrational as to hate one's own flesh, and as, on the other hand, men constantly nourish and cherish their flesh, protecting it from hurt, seeking to heal it when hurt, and generally to promote its welfare and comfort, so ought husbands to act towards their wives. In this aspect of the case, too, the sharp eye of the apostle finds an analogy between the relation of the wife to the husband and that of the Church to Christ, expanded in the next verso.
For no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the Church. To hate one's wife is as irrational as to hate one's own flesh, and as, on the other hand, men constantly nourish and cherish their flesh, protecting it from hurt, seeking to heal it when hurt, and generally to promote its welfare and comfort, so ought husbands to act towards their wives. In this aspect of the case, too, the sharp eye of the apostle finds an analogy between the relation of the wife to the husband and that of the Church to Christ, expanded in the next verso.
30For we are members of his body, of his flesh, and of his bones.
Jamieson-Fausset-Brown
30. For--Greek, "Because" (1Co 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [Alford] (Ge 2:23, 24). The Greek expresses, "Being formed out of" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. Joh 12:24; 19:34, 35, to which Ep 5:25-27 allude, as implying atonement by His blood, and sanctification by the "water," answering to that which flowed from His side (compare also Joh 7:38, 39; 1Co 6:11). As Adam gave Eve a new name, Hebrew, "Isha," "woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Re 2:17; 3:12. Ge 2:21, 23, 24 puts the bones first because the reference there is to the natural structure. But Paul is referring to the flesh of Christ. It is not our bones and flesh, but "we" that are spiritually propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body (Joh 6:53). The two oldest existing manuscripts, and Coptic or Memphitic version, omit "of His flesh and of His bones"; the words may have crept into the text through the Margin from Ge 2:23, Septuagint. However, Irenæus, 294, and the old Latin and Vulgate versions, with some good old manuscripts, have them.
30. For--Greek, "Because" (1Co 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [Alford] (Ge 2:23, 24). The Greek expresses, "Being formed out of" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. Joh 12:24; 19:34, 35, to which Ep 5:25-27 allude, as implying atonement by His blood, and sanctification by the "water," answering to that which flowed from His side (compare also Joh 7:38, 39; 1Co 6:11). As Adam gave Eve a new name, Hebrew, "Isha," "woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Re 2:17; 3:12. Ge 2:21, 23, 24 puts the bones first because the reference there is to the natural structure. But Paul is referring to the flesh of Christ. It is not our bones and flesh, but "we" that are spiritually propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body (Joh 6:53). The two oldest existing manuscripts, and Coptic or Memphitic version, omit "of His flesh and of His bones"; the words may have crept into the text through the Margin from Ge 2:23, Septuagint. However, Irenæus, 294, and the old Latin and Vulgate versions, with some good old manuscripts, have them.
The Pulpit Commentary
For we are members of his body [being], of his flesh, and of his bones (the last seven words omitted in many manuscripts and in the R.V.). The reference is to the original formation of woman as narrated in Gen_2:1-25. Her very name indicated that she was "taken from man." She was taken from him and given to him. So the Church is taken from Christ and given to him. Taken from his body, sprung from his incarnation and his crucifixion and resurrection, the spiritual offspring of his humanity, and then given to him, to be his servant, nay, above a servant, his companion, friend, and confidant for evermore. If it had not been for the body of Christ (Heb_10:5) the Church could have had no existence. No bride fit for the King of heaven could have sprung from the earth. As Eve came from the opened side of Adam, so figuratively the Church springs from the pierced side of Jesus.
For we are members of his body [being], of his flesh, and of his bones (the last seven words omitted in many manuscripts and in the R.V.). The reference is to the original formation of woman as narrated in Gen_2:1-25. Her very name indicated that she was "taken from man." She was taken from him and given to him. So the Church is taken from Christ and given to him. Taken from his body, sprung from his incarnation and his crucifixion and resurrection, the spiritual offspring of his humanity, and then given to him, to be his servant, nay, above a servant, his companion, friend, and confidant for evermore. If it had not been for the body of Christ (Heb_10:5) the Church could have had no existence. No bride fit for the King of heaven could have sprung from the earth. As Eve came from the opened side of Adam, so figuratively the Church springs from the pierced side of Jesus.
31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
Jamieson-Fausset-Brown
31. For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Ep 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spiritual Bride (Lu 2:48, 49; 8:19-21; 11:27, 28). He shall again leave His Father's abode to consummate the union (Mt 25:1-10; Re 19:7).
they two shall be one flesh--So the Samaritan Pentateuch, the Septuagint, &c., read (Ge 2:24), instead of "they shall be one flesh." So Mt 19:5. In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife (Ro 6:5; 1Co 11:3; 15:45). Christ will never allow any power to sever Himself and His bride, indissolubly joined (Mt 19:6; Joh 10:28, 29; 13:1).
31. For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Ep 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spiritual Bride (Lu 2:48, 49; 8:19-21; 11:27, 28). He shall again leave His Father's abode to consummate the union (Mt 25:1-10; Re 19:7).
they two shall be one flesh--So the Samaritan Pentateuch, the Septuagint, &c., read (Ge 2:24), instead of "they shall be one flesh." So Mt 19:5. In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife (Ro 6:5; 1Co 11:3; 15:45). Christ will never allow any power to sever Himself and His bride, indissolubly joined (Mt 19:6; Joh 10:28, 29; 13:1).
The Pulpit Commentary
For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall come to be one flesh. Quoted in substance from Gen_2:24. It seems to be introduced simply to show the closeness of the relation between man and wife; it is such as in a sense to supersede that between parent and child. The apostle (as appears from the next verse) has in view, at the same time, the parallel truth—the closeness of the relation between Christ and the Church; it too in a sense supersedes the relations of nature (comp. Luk_14:26; Mat_12:50).
For this cause shall a man leave his father and mother, and shall cleave to his wife, and they two shall come to be one flesh. Quoted in substance from Gen_2:24. It seems to be introduced simply to show the closeness of the relation between man and wife; it is such as in a sense to supersede that between parent and child. The apostle (as appears from the next verse) has in view, at the same time, the parallel truth—the closeness of the relation between Christ and the Church; it too in a sense supersedes the relations of nature (comp. Luk_14:26; Mat_12:50).
32This is a great mystery: but I speak concerning Christ and the church.
Jamieson-Fausset-Brown
32. Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on Ep 5:30. So "mystery" is used of a divine truth not to be discovered save by revelation of God (Ro 11:25; 1Co 15:51). The Vulgate wrongly translates, "This is a great sacrament," which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, Cajetan and Estius) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [Conybeare and Howson].
32. Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on Ep 5:30. So "mystery" is used of a divine truth not to be discovered save by revelation of God (Ro 11:25; 1Co 15:51). The Vulgate wrongly translates, "This is a great sacrament," which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, Cajetan and Estius) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [Conybeare and Howson].
The Pulpit Commentary
This mystery is a great one; but I am speaking with reference to Christ and the Church. The matter referred to is the typical relation between the marriage of man and wife, and the union of Christ and the Church. It is called a mystery, and it is not said, as is said of another mystery, referred to before (Eph_3:5), that it has been completely explained. Some light has been thrown upon it, but that is all. It is implied that there is something of mystery in many of the relations between things natural and things spiritual, but that in the depth and grandeur of the sub-jeer, the mystery connected with the marriage relation is pre-eminent—it is "a great mystery" The analogy of the wind to the Holy Spirit; the springing up of plants to the resurrection; the melancholy sounds of nature to the prevalence of sin; and many other analogies, present vague shadows of truth, the clear, full forms of which we cannot see. When the day breaks and "the shadows flee away," such things will appear in a clearer light.
This mystery is a great one; but I am speaking with reference to Christ and the Church. The matter referred to is the typical relation between the marriage of man and wife, and the union of Christ and the Church. It is called a mystery, and it is not said, as is said of another mystery, referred to before (Eph_3:5), that it has been completely explained. Some light has been thrown upon it, but that is all. It is implied that there is something of mystery in many of the relations between things natural and things spiritual, but that in the depth and grandeur of the sub-jeer, the mystery connected with the marriage relation is pre-eminent—it is "a great mystery" The analogy of the wind to the Holy Spirit; the springing up of plants to the resurrection; the melancholy sounds of nature to the prevalence of sin; and many other analogies, present vague shadows of truth, the clear, full forms of which we cannot see. When the day breaks and "the shadows flee away," such things will appear in a clearer light.
33Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
Jamieson-Fausset-Brown
33. Nevertheless--not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ.
33. Nevertheless--not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ.
The Pulpit Commentary
Nevertheless let each of you severally so love his own wife even as himself. The "nevertheless" refers to the unsolved part of the mystery: whatever may be mysterious, there is no mystery as to this, as to the duty of each husband to love his wife even as himself: that, as already shown, is clear from many considerations. And let the wife see that she fear her husband. Not, of course, with the slavish fear of one terrified and trembling because of a stronger being, but with the holy respect due to one to whom, by the will of God, she stands in a subordinate relation. The relation of Sarah to Abraham may again be referred to as indicating the true ideal of the relation of the wife to the husband.
Nevertheless let each of you severally so love his own wife even as himself. The "nevertheless" refers to the unsolved part of the mystery: whatever may be mysterious, there is no mystery as to this, as to the duty of each husband to love his wife even as himself: that, as already shown, is clear from many considerations. And let the wife see that she fear her husband. Not, of course, with the slavish fear of one terrified and trembling because of a stronger being, but with the holy respect due to one to whom, by the will of God, she stands in a subordinate relation. The relation of Sarah to Abraham may again be referred to as indicating the true ideal of the relation of the wife to the husband.
THE HOLY BIBLE
Ephesians
Chapter 5
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105