1 Be ye therefore followers of God, as dear children;
2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.
5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
7 Be not ye therefore partakers with them.
8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:
9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)
10 Proving what is acceptable unto the Lord.
11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.
12 For it is a shame even to speak of those things which are done of them in secret.
13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
15 See then that ye walk circumspectly, not as fools, but as wise,
16 Redeeming the time, because the days are evil.
17 Wherefore be ye not unwise, but understanding what the will of the Lord is.
18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;
19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;
20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;
21 Submitting yourselves one to another in the fear of God.
22 Wives, submit yourselves unto your own husbands, as unto the Lord.
23 For 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.
24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
26 That he might sanctify and cleanse it with the washing of water by the word,
27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
30 For we are members of his body, of his flesh, and of his bones.
31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
32 This is a great mystery: but I speak concerning Christ and the church.
33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
1 Be G1096 ye G3402 therefore G3767 followers G3402 of God, G2316 as G5613 dear G27 children; G5043
2 And G2532 walk G4043 in G1722 love, G26 as G2531 Christ G5547 also G2532 hath loved G25 us, G2248 and G2532 hath given G3860 himself G1438 for G5228 us G2257 an offering G4376 and G2532 a sacrifice G2378 to God G2316 for G1519 a sweetsmelling G2175 savour. G3744
3 But G2532 fornication, G4202 and G1161 all G3956 uncleanness, G167 or G2228 covetousness, G4124 let it G3687 not be once G3366 named G3687 among G1722 you, G5213 as G2531 becometh G4241 saints; G40
4 Neither G2532 filthiness, G151 nor G2532 foolish talking, G3473 nor G2228 jesting, G2160 which G3588 are G433 not G3756 convenient: G433 but G235 rather G3123 giving of thanks. G2169
5 For G1063 this G5124 ye know, G2075 G1097 that G3754 no G3756 G3956 whoremonger, G4205 nor G2228 unclean person, G169 nor G2228 covetous man, G4123 who G3739 is G2076 an idolater, G1496 hath G2192 any inheritance G2817 in G1722 the kingdom G932 of Christ G5547 and G2532 of God. G2316
6 Let G538 no man G3367 deceive G538 you G5209 with vain G2756 words: G3056 for G1063 because G1223 of these things G5023 cometh G2064 the wrath G3709 of God G2316 upon G1909 the children G5207 of disobedience. G543
7 Be G1096 not G3361 ye G1096 therefore G3767 partakers G4830 with them. G846
8 For G1063 ye were G2258 sometimes G4218 darkness, G4655 but G1161 now G3568 are ye light G5457 in G1722 the Lord: G2962 walk G4043 as G5613 children G5043 of light: G5457
9 (For G1063 the fruit G2590 of the Spirit G4151 is in G1722 all G3956 goodness G19 and G2532 righteousness G1343 and G2532 truth;) G225
10 Proving G1381 what G5101 is G2076 acceptable G2101 unto the Lord. G2962
11 And G2532 have G4790 no G3361 fellowship G4790 with the unfruitful G175 works G2041 of darkness, G4655 but G1161 rather G3123 G2532 reprove G1651 them.
12 For G1063 it is G2076 a shame G149 even G2532 to speak G3004 of those things G2931 which are done G1096 of G5259 them G846 in secret. G2931
13 But G1161 all things G3956 that are reproved G1651 are made manifest G5319 by G5259 the light: G5457 for G1063 whatsoever G3956 doth make manifest G5319 is G2076 light. G5457
14 Wherefore G1352 he saith, G3004 Awake thou G1453 that sleepest, G2518 and G2532 arise G450 from G1537 the dead, G3498 and G2532 Christ G5547 shall give G2017 thee G4671 light. G2017
15 See G991 then G3767 that G4459 ye walk G4043 circumspectly, G199 not G3361 as G5613 fools, G781 but G235 as G5613 wise, G4680
16 Redeeming G1805 the time, G2540 because G3754 the days G2250 are G1526 evil. G4190
17 Wherefore G1223 G5124 be ye G1096 not G3361 unwise, G878 but G235 understanding G4920 what G5101 the will G2307 of the Lord G2962 is.
18 And G2532 be G3182 not G3361 drunk G3182 with wine, G3631 wherein G1722 G3739 is G2076 excess; G810 but G235 be filled G4137 with G1722 the Spirit; G4151
19 Speaking G2980 to yourselves G1438 in psalms G5568 and G2532 hymns G5215 and G2532 spiritual G4152 songs, G5603 singing G103 and G2532 making melody G5567 in G1722 your G5216 heart G2588 to the Lord; G2962
20 Giving thanks G2168 always G3842 for G5228 all things G3956 unto God G2316 and G2532 the Father G3962 in G1722 the name G3686 of our G2257 Lord G2962 Jesus G2424 Christ; G5547
21 Submitting yourselves G5293 one to another G240 in G1722 the fear G5401 of God. G2316
22 Wives, G1135 submit yourselves G5293 unto your own G2398 husbands, G435 as G5613 unto the Lord. G2962
23 For G3754 the husband G435 is G2076 the head G2776 of the wife, G1135 even G2532 as G5613 Christ G5547 is the head G2776 of the church: G1577 and G2532 he G846 is G2076 the saviour G4990 of the body. G4983
24 Therefore G235 as G5618 the church G1577 is subject G5293 unto Christ, G5547 so G3779 G2532 let the wives G1135 be to their own G2398 husbands G435 in G1722 every thing. G3956
25 Husbands, G435 love G25 your G1438 wives, G1135 even as G2531 Christ G5547 also G2532 loved G25 the church, G1577 and G2532 gave G3860 himself G1438 for G5228 it; G846
26 That G2443 he might sanctify G37 and cleanse it G2511 with the washing G3067 of water G5204 by G1722 the word, G4487
27 That G2443 he might present G3936 it G846 to himself G1438 a glorious G1741 church, G1577 not G3361 having G2192 spot, G4696 or G2228 wrinkle, G4512 or G2228 any G5100 such thing; G5108 but G235 that G2443 it should be G5600 holy G40 and G2532 without blemish. G299
28 So G3779 ought G3784 men G435 to love G25 their G1438 wives G1135 as G5613 their own G1438 bodies. G4983 He that loveth G25 his G1438 wife G1135 loveth G25 himself. G1438
29 For G1063 no man G3762 ever yet G4218 hated G3404 his own G1438 flesh; G4561 but G235 nourisheth G1625 and G2532 cherisheth G2282 it, G846 even as G2531 G2532 the Lord G2962 the church: G1577
30 For G3754 we are G2070 members G3196 of his G846 body, G4983 of G1537 his G846 flesh, G4561 and G2532 of G1537 his G846 bones. G3747
31 For G473 this cause G5127 shall G2641 a man G444 leave G2641 his G846 father G3962 and G2532 mother, G3384 and G2532 shall be joined G4347 unto G4314 his G846 wife, G1135 and G2532 they two G1417 shall be G2071 one G1519 G3391 flesh. G4561
32 This G5124 is G2076 a great G3173 mystery: G3466 but G1161 I G1473 speak G3004 concerning G1519 Christ G5547 and G1519 G2532 the church. G1577
33 Nevertheless G4133 G2532 let G25 every one G1520 G1538 of you G5210 in particular G2596 so G3779 love G25 his G1438 wife G1135 even as G5613 himself; G1438 and G1161 the wife G1135 see that G2443 she reverence G5399 her husband. G435
1 Be ye therefore imitators of God, as beloved children;
2 and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.
3 But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;
4 nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks.
5 For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.
6 Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience.
7 Be not ye therefore partakers with them;
8 For ye were once darkness, but are now light in the Lord: walk as children of light
9 (for the fruit of the light is in all goodness and righteousness and truth),
10 proving what is well-pleasing unto the Lord;
11 and have no fellowship with the unfruitful works of darkness, but rather even reprove them;
12 for the things which are done by them in secret it is a shame even to speak of.
13 But all things when they are reproved are made manifest by the light: for everything that is made manifest is light.
14 Wherefore `he' saith, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.
15 Look therefore carefully how ye walk, not as unwise, but as wise;
16 redeeming the time, because the days are evil.
17 Wherefore be ye not foolish, but understand what the will of the Lord is.
18 And be not drunken with wine, wherein is riot, but be filled with the Spirit;
19 speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;
20 giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father;
21 subjecting yourselves one to another in the fear of Christ.
22 Wives, `be in subjection' unto your own husbands, as unto the Lord.
23 For the husband is the head of the wife, and Christ also is the head of the church, `being' himself the saviour of the body.
24 But as the church is subject to Christ, so `let' the wives also `be' to their husbands in everything.
25 Husbands, love your wives, even as Christ also loved the church, and gave himself up for it;
26 that he might sanctify it, having cleansed it by the washing of water with the word,
27 that he might present the church to himself a glorious `church', not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
28 Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself:
29 for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church;
30 because we are members of his body.
31 For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.
32 This mystery is great: but I speak in regard of Christ and of the church.
33 Nevertheless do ye also severally love each one his own wife even as himself; and `let' the wife `see' that she fear her husband.
1 Become, then, followers of God, as children beloved,
2 and walk in love, as also the Christ did love us, and did give himself for us, an offering and a sacrifice to God for an odour of a sweet smell,
3 and whoredom, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;
4 also filthiness, and foolish talking, or jesting, -- the things not fit -- but rather thanksgiving;
5 for this ye know, that every whoremonger, or unclean, or covetous person, who is an idolater, hath no inheritance in the reign of the Christ and God.
6 Let no one deceive you with vain words, for because of these things cometh the anger of God upon the sons of the disobedience,
7 become not, then, partakers with them,
8 for ye were once darkness, and now light in the Lord; as children of light walk ye,
9 for the fruit of the Spirit `is' in all goodness, and righteousness, and truth,
10 proving what is well-pleasing to the Lord,
11 and have no fellowship with the unfruitful works of the darkness and rather even convict,
12 for the things in secret done by them it is a shame even to speak of,
13 and all the things reproved by the light are manifested, for everything that is manifested is light;
14 wherefore he saith, `Arouse thyself, thou who art sleeping, and arise out of the dead, and the Christ shall shine upon thee.'
15 See, then, how exactly ye walk, not as unwise, but as wise,
16 redeeming the time, because the days are evil;
17 because of this become not fools, but -- understanding what `is' the will of the Lord,
18 and be not drunk with wine, in which is dissoluteness, but be filled in the Spirit,
19 speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,
20 giving thanks always for all things, in the name of our Lord Jesus Christ, to the God and Father;
21 subjecting yourselves to one another in the fear of God.
22 The wives! to your own husbands subject yourselves, as to the Lord,
23 because the husband is head of the wife, as also the Christ `is' head of the assembly, and he is saviour of the body,
24 but even as the assembly is subject to Christ, so also `are' the wives to their own husbands in everything.
25 The husbands! love your own wives, as also the Christ did love the assembly, and did give himself for it,
26 that he might sanctify it, having cleansed `it' with the bathing of the water in the saying,
27 that he might present it to himself the assembly in glory, not having spot or wrinkle, or any of such things, but that it may be holy and unblemished;
28 so ought the husbands to love their own wives as their own bodies: he who is loving his own wife -- himself he doth love;
29 for no one ever his own flesh did hate, but doth nourish and cherish it, as also the Lord -- the assembly,
30 because members we are of his body, of his flesh, and of his bones;
31 `for this cause shall a man leave his father and mother, and shall be joined to his wife, and they shall be -- the two -- for one flesh;'
32 this secret is great, and I speak in regard to Christ and to the assembly;
33 but ye also, every one in particular -- let each his own wife so love as himself, and the wife -- that she may reverence the husband.
1 Be ye therefore imitators of God, as beloved children,
2 and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour.
3 But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints;
4 and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving.
5 For this ye are [well] informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God.
6 Let no one deceive you with vain words, for on account of these things the wrath of God comes upon the sons of disobedience.
7 Be not ye therefore fellow-partakers with them;
8 for ye were once darkness, but now light in [the] Lord; walk as children of light,
9 (for the fruit of the light [is] in all goodness and righteousness and truth,)
10 proving what is agreeable to the Lord;
11 and do not have fellowship with the unfruitful works of darkness, but rather also reprove [them],
12 for the things that are done by them in secret it is shameful even to say.
13 But all things having their true character exposed by the light are made manifest; for that which makes everything manifest is light.
14 Wherefore he says, Wake up, [thou] that sleepest, and arise up from among the dead, and the Christ shall shine upon thee.
15 See therefore how ye walk carefully, not as unwise but as wise,
16 redeeming the time, because the days are evil.
17 For this reason be not foolish, but understanding what [is] the will of the Lord.
18 And be not drunk with wine, in which is debauchery; but be filled with the Spirit,
19 speaking to yourselves in psalms and hymns and spiritual songs, singing and chanting with your heart to the Lord;
20 giving thanks at all times for all things to him [who is] God and [the] Father in the name of our Lord Jesus Christ,
21 submitting yourselves to one another in [the] fear of Christ.
22 Wives, [submit yourselves] to your own husbands, as to the Lord,
23 for a husband is head of the wife, as also the Christ [is] head of the assembly. *He* [is] Saviour of the body.
24 But even as the assembly is subjected to the Christ, so also wives to their own husbands in everything.
25 Husbands, love your own wives, even as the Christ also loved the assembly, and has delivered himself up for it,
26 in order that he might sanctify it, purifying [it] by the washing of water by [the] word,
27 that *he* might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless.
28 So ought men also to love their own wives as their own bodies: he that loves his own wife loves himself.
29 For no one has ever hated his own flesh, but nourishes and cherishes it, even as also the Christ the assembly:
30 for we are members of his body; [we are of his flesh, and of his bones.]
31 Because of this a man shall leave his father and mother, and shall be united to his wife, and the two shall be one flesh.
32 This mystery is great, but *I* speak as to Christ, and as to the assembly.
33 But *ye* also, every one of you, let each so love his own wife as himself; but as to the wife [I speak] that she may fear the husband.
1 Be therefore imitators of God, as beloved children.
2 Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
3 But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints;
4 nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks.
5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
6 Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
7 Therefore don't be partakers with them.
8 For you were once darkness, but are now light in the Lord. Walk as children of light,
9 for the fruit of the Spirit is in all goodness and righteousness and truth,
10 proving what is well-pleasing to the Lord.
11 Have no fellowship with the unfruitful works of darkness, but rather even reprove them.
12 For the things which are done by them in secret, it is a shame even to speak of.
13 But all things, when they are reproved, are revealed by the light, for everything that is revealed is light.
14 Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you."
15 Therefore watch carefully how you walk, not as unwise, but as wise;
16 redeeming the time, because the days are evil.
17 Therefore don't be foolish, but understand what the will of the Lord is.
18 Don't be drunken with wine, in which is dissipation, but be filled with the Spirit,
19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;
20 giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
21 subjecting yourselves one to another in the fear of Christ.
22 Wives, be subject to your own husbands, as to the Lord.
23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body.
24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.
25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
26 that he might sanctify it, having cleansed it by the washing of water with the word,
27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself.
29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;
30 because we are members of his body, of his flesh and bones.
31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh."
32 This mystery is great, but I speak concerning Christ and of the assembly.
33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
1 Let it then be your desire to be like God, as well-loved children;
2 And be living in love, even as Christ had love for you, and gave himself up for us, an offering to God for a perfume of a sweet smell.
3 But evil acts of the flesh and all unclean things, or desire for others' property, let it not even be named among you, as is right for saints;
4 And let there be no low behaviour, or foolish talk, or words said in sport, which are not right, but in place of them the giving of praise.
5 Being certain of this, that no man who gives way to the passions of the flesh, no unclean person, or one who has desire for the property of others, or who gives worship to images, has any heritage in the kingdom of Christ and God.
6 Do not be turned from the right way by foolish words; for because of these things the punishment of God comes on those who do not put themselves under him.
7 Have no part with such men;
8 For you at one time were dark, but now are light in the Lord: let your behaviour be that of children of light
9 (Because the fruit of the light is in all righteousness and in everything which is good and true),
10 Testing by experience what is well-pleasing to the Lord;
11 And have no company with the works of the dark, which give no fruit, but make their true quality clear;
12 For the things which are done by them in secret it is shame even to put into words.
13 But all things, when their true quality is seen, are made clear by the light: because everything which is made clear is light.
14 For this reason he says, Be awake, you who are sleeping, and come up from among the dead, and Christ will be your light.
15 Take care then how you are living, not as unwise, but as wise;
16 Making good use of the time, because the days are evil.
17 For this reason, then, do not be foolish, but be conscious of the Lord's pleasure.
18 And do not take overmuch wine by which one may be overcome, but be full of the Spirit;
19 Joining with one another in holy songs of praise and of the Spirit, using your voice in songs and making melody in your heart to the Lord;
20 Giving praise at all times for all things in the name of our Lord Jesus Christ, to God, even the Father;
21 Letting yourselves be ruled by one another in the fear of Christ.
22 Wives, be under the authority of your husbands, as of the Lord.
23 For the husband is the head of the wife, as Christ is the head of the church, being himself the saviour of the body.
24 And as the church is under Christ's authority, so let wives be under the rule of their husbands in all things.
25 Husbands, have love for your wives, even as Christ had love for the church, and gave himself for it;
26 So that he might make it holy, having made it clean with the washing of water by the word,
27 And might take it for himself, a church full of glory, not having one mark or fold or any such thing; but that it might be holy and complete.
28 Even so it is right for husbands to have love for their wives as for their bodies. He who has love for his wife has love for himself:
29 For no man ever had hate for his flesh; but he gives it food and takes care of it, even as Christ does for the church;
30 Because we are parts of his body.
31 For this cause will a man go away from his father and mother and be joined to his wife, and the two will become one flesh.
32 This is a great secret: but my words are about Christ and the church.
33 But do you, everyone, have love for his wife, even as for himself; and let the wife see that she has respect for her husband.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ephesians 5
Commentary on Ephesians 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Eph 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" (Eph 4:32).
followers—Greek, "imitators" of God, in respect to "love" (Eph 5:2): God's essential character (1Jo 4:16).
as dear children—Greek, "as children beloved"; to which Eph 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare 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].
2. And—in proof that you are so.
walk in love—resuming Eph 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 (Ps 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Ps 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.
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 (Eph 1:6; Mt 3:17; 2Co 5:18, 19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (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."
3. once named—Greek, "Let it not be even named" (Eph 5:4, 12). "Uncleanness" and "covetousness" are taken up again from Eph 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
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 Eph 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" (Eph 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" (Eph 5:19, 20; Jas 5:13).
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).
6. vain—empty, unreal words, namely, palliations of "uncleanness," Eph 5:3, 4; Isa 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).
because of these things—uncleanness, covetousness, &c. (Eph 5:3-5).
cometh—present, not merely "shall come." Is as sure as if already come.
children—rather, "sons of disobedience" (Eph 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."
7. Here fellowship with wicked workers is forbidden; in Eph 5:11, with their wicked works.
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 (Eph 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.
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" (Eph 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [Alford; but Bengel, 'consists in'] all goodness [opposed to 'malice,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."
10. Proving—construed with "walk" (Eph 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.
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 (Eph 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Eph 5:9).
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 (Eph 5:13; Joh 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Co 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."
12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Eph 5:3) in detail the works of darkness, whereas he describes definitely (Eph 5:9) "the fruit of the light" [Bengel]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Eph 5:3). Thus "works of darkness" answers to "things done in secret."
13. that are reproved—rather, "when they are reproved," namely, by you (Eph 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,' Eph 5:11) is (thenceforth no longer 'darkness,' Eph 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19, 20). But, says the apostle, you being now light yourselves (Eph 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Ro 13:12) in making an inroad on the kingdom of darkness.
14. Wherefore—referring to the whole foregoing argument (Eph 5:8, 11, 13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith … (compare the same phrase, Eph 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 Isa 60:1, 2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Isa 59:10; 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 Eph 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," Eph 5:13; then being so "enlightened," Eph 1:18, thou shalt be able, by "reproving," to enlighten others).
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."
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" (Eph 5:15). In a larger sense, the whole season from the time that one is spiritually awakened, is to be "redeemed" from vanity for God (compare 2Co 6:2; 1Pe 4:2-4). "Redeem" implies the preciousness of the opportune season, a jewel to be bought at any price. Wahl explains, "Redeeming for yourselves (that is, availing yourselves of) the opportunity (offered you of acting aright), and commanding the time as a master does his servant." Tittmann, "Watch the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not the time, but command it, and it shall do what you approve." So Pindar [Pythia, 4.509], "The time followed him as his servant, and was not as a runaway slave."
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 (Eph 6:13; Ge 47:9; Ps 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.
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 Eph 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, Eph 5:10).
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.
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; Ps 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."
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).
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).
22. (Eph 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 (Eph 5:22-33), parent and child (Eph 6:1-4), master and servant (Eph 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Eph 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 (Eph 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 (Eph 5:24).
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" (Eph 5:24) follows [Bengel].
24. Therefore—Translate, as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in Eph 5:23, nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject," as for "submit," Eph 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.
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 (Eph 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.
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] (Heb 2:11; 10:10; 13:12 see on Heb 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.
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].
28. Translate, "So ought husbands also (thus the oldest manuscripts read) to love their own (compare Note, see on Eph 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 (Eph 5:30, 32).
29. For—Supply, and we all love ourselves: "For no man," &c.
his own flesh—(Eph 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].
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 Eph 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.
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: Eph 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).
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 Eph 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].
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.