Day 1354 of 1461 · 2030-09-15
Ephesians 5:1–33
1Be therefore imitators of God, as beloved children.
2Walk in love, even as Christ also loved us and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.
3But sexual immorality, and all uncleanness or covetousness, let it not even be mentioned among you, as becomes saints;
4nor filthiness, nor foolish talking, nor jesting, which are not appropriate, but rather giving of thanks.
5Know 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.
6Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
7Therefore don’t be partakers with them.
8For you were once darkness, but are now light in the Lord. Walk as children of light,
9for the fruit of the Spirit is in all goodness and righteousness and truth,
10proving what is well pleasing to the Lord.
11Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
12For it is a shame even to speak of the things which are done by them in secret.
13But all things, when they are reproved, are revealed by the light, for everything that reveals is light.
14Therefore he says, “Awake, you who sleep, and arise from the dead, and Christ will shine on you.”
15Therefore watch carefully how you walk, not as unwise, but as wise,
16redeeming the time, because the days are evil.
17Therefore don’t be foolish, but understand what the will of the Lord is.
18Don’t be drunken with wine, in which is dissipation, but be filled with the Spirit,
19speaking to one another in psalms, hymns, and spiritual songs; singing and making melody in your heart to the Lord;
20giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;
21subjecting yourselves to one another in the fear of Christ.
22Wives, be subject to your own husbands, as to the Lord.
23For the husband is the head of the wife, as Christ also is the head of the assembly, being himself the savior of the body.
24But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.
25Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
26that he might sanctify it, having cleansed it by the washing of water with the word,
27that 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 defect.
28Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself.
29For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;
30because 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.”
32This mystery is great, but I speak concerning Christ and of the assembly.
33Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~915 words.
Matthew Henry. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ. - For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen 2:24. So it follows, Therefore as the church is subject unto Christ (Eph 5:24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing - in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God. From Eph 5:22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.
Jamieson–Fausset–Brown. 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). 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. 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, Eph 5:32).
John Calvin. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. 20. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 25. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 24.
Martin Luther. But not the world's love is to be our pattern, which seeks only its own advantage, and loves only so long as it is the gainer thereby; we must love even as Christ loved, who sought neither pleasure nor gain from us but gave himself for us, not to mention the other blessings he bestows daily--gave himself as a sacrifice and offering to reconcile God unto ourselves, so that he should be our God and we his children. It was not simply that love manifest in the fact that he gives temporal support to us unworthy beings in common with all the wicked on earth; that he permits his sun to rise on the just and on the unjust and sends rain on the grateful and on the ungrateful, as Christ mentions (Mt 5, 45) in connection with his command to be perfect even as our Father in heaven is perfect. He who despises such glow of love, which fills all heaven and earth and is beyond all power to comprehend it; who does not permit this love to kindle and incite in him love for his neighbor whether enemy or friend--such a one is not likely ever to become godly or loving by such measures as laws or commandments, instruction, constraint or compulsion. 3.
Jonathan Edwards. This is a great mystery, but I speak concerning Christ and the church.” Christ did as it were leave his Father in order to obtain and be joined to the church; he came down from heaven, and did as it were leave the bosom of his Father, he left the sweet and joyful manifestations of his Father’s love, and became subject to the hidings of his Father’s face, and even to the expressions of his wrath, and gave himself to his church that he might be joined to his church, and that he might present it to himself a glorious church, &c. as ver. 25, 26, 27. 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. All God’s dispensations towards that church, his calling of them by Moses, his giving them such ordinances, and his so ordering their state from age to age, was in order to bring forth Christ into the world.
Full commentary on this passage
Matthew Henry
chapter
We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly, I. We have here an exhortation to mutual love and charity (Eph 5:1, Eph 5:2). II. Against all manner of uncleanness, with proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended (v. 3-20). III. The apostle directs to the conscientious discharge of relative duties, from Eph 5:21, throughout this, and in the beginning of the next chapter.
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1–2
Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, Eph 5:2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice - a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.
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3–20
These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (Eph 5:4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Eph 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?
I. To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows,
1. He urges s…
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21–33
Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule Eph 5:21. There is a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From Eph 5:22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.
I. The duty prescribed to wives is submission to their husbands in the Lord (Eph 5:22), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, "as, being devoted to God, you submit yourselves unto him." From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, Eph 5:23. The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ's authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ's authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ (Eph 5:24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing - in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God.
II. The duty of husbands (on the other hand), is to love their wives (Eph 5:25); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church …
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John Calvin
1
Ephesians 5:1-2
1. Be ye therefore followers of God, as dear children;
1. Sitis ergo imitatores Dei quemadmodum filii dilecti;
2. And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet smelling savor.
2. Et ambulate in charitate quemadmodum et Christus nos dilexit, ac se ipsum tradidit pro nobis oblationem et hostiam Deo, in odorem bonae fragrantiae.
1. Be ye therefore followers. The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness. It is impossible not to perceive, that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. If, then, we are the children of God, we ought to be followers of God. Christ also declares, that, unless we shew kindness to the unworthy, we cannot be the children of our heavenly Father.
"Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." (Matthew 5:44,45.) [153]
2. And walk in love as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.
And gave himself for us. This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.
An offering and a sacrifice to God of a sweet smelling savor. While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ's death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer's kindness, the more strongly are we bound to his service. Besides, we may infer from Paul's words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, [154] we, too, shall be "unto God a sweet savor," (2 Corinthians 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,
"Leave thy gift before the altar, and go and be reconciled to thy brother." (Matthew 5:24.)
Footnotes:
[153] "To institute an action against one who has injured us is human; not to take revenge on him is the part of a philosopher; but to compensate him with benefits is divine, and makes men of earth followers of the Father who is in heaven." -- Clem. Ep., quoted by Eadie.
[154] "The offering, in being presented to God, was meant to be, and actually was, a sweet savor to Him. The phrase is based on the peculiar sacrificial idiom of the Old Testament. (Genesis 8:21; Leviticus 1:9, 13, 17; 2:9, 12; 3:5.) It is used typically in 2 Corinthians 2:14, and is explained and expanded in Philippians 4:18 -- a sacrifice acceptable, well-pleasing to God.' The burning of spices or incense, so fragrant to the Oriental senses, is figuratively applied to God." -- Eadie.
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3
Ephesians 5: 3-7
3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;
3. Scortatio vero et omnis immundities, aut avaritia, ne nominentur quidem inter vos; sicut decet sanctos.
4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks.
4. Turpitudo, stultiloquium, facetia; quae non conveniunt, sed magis gratia.
5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.
5. Hoc enim scitis, quod omnis scortator, vel immundus, vel avarus, qui est idololatra, non obtinebit haereditatem in regno Christi et Dei.
6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
6. Nemo vos decipiat inanibus verbis; nam propter haec venit ira Dei in filios inobedientes (vel, incredulos.)
7. Be not ye therefore partakers with them.
7. Ne sitis igitur illorum consortes.
3. But fornication. This chapter, and the third of the Epistle to the Colossians, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, -- manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.
4. Neither filthiness. To those three -- other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, -- which is so agreeable as to seem worthy of commendation, -- and condemns it as a part of foolish talking The Greek word eutrapelia is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. [155] Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.
But rather grace. Others render it giving of thanks; but I prefer Jerome's interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, "While they take pleasure in idle or abusive talk, do you give thanks to God," the exhortation would have been too limited. The Greek word, eucharistia, though it usually signifies Thanksgiving, admits of being translated Grace. "All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled."
5. For this ye know. If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vices shut ag…
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8
Ephesians 5:8-14
8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light;
8. Eratis aliquando tenabrae; nunc autem lux in Domino; tanquam filii lucis ambulate;
9. (For the fruit of the Spirit is in all goodness, and righteousness, and truth;)
9. (Fructus enim lucis in omni bonitate, et justitia, et veritate:)
10. Proving what is acceptable unto the Lord.
10. Probantes, quid sit acceptum Deo.
11. And have no fellowship with the unfruitful works of darkness, but rather reprove them
11. Et ne communicetis operibus infructuosis tenebrarum; quin potius etiam redarguitote.
12. For it is a shame even to speak of those things which are done of them in secret.
12. Quae enim clam fiunt ab illis, turpe est vel dicere.
13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.
13. Omnia autem, dum coarguuntur, a luce manifestantur; omne enim quod manifestat lux est.
14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.
14. Quamobrem dicit: Surge qui dormis, et exsurge ex mortuis; et illucescet tibi Christus.
8. For ye were once darkness. The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to differ widely from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. "You ought," he says, "to be very different persons from what you formerly were; for out of darkness God hath made you light." Darkness is the name here given to the whole nature of man before regeneration; for, where the brightness of God does not shine, there is nothing but fearful darkness. Light, again, is the name given to those who are enlightened by the Spirit of God; for immediately afterwards in the same sense, he calls them children of light, and draws the inference, that they ought to walk in light, because by the mercy of God they had been rescued from darkness. Observe here, we are said to be light in the Lord, because, while we are out of Christ, all is under the dominion of Satan, whom we know to be the Prince of darkness.
9. For the fruit of the light. [157] This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God, and to take his will as the rule. To regulate life entirely by his command is, as he says in another Epistle, a reasonable service, (Romans 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1 Samuel 15:22.) I wonder how the word Spirit (pneumatos) has crept into many Greek manuscripts, as the other reading is more consistent, -- the fruit of the light Paul's meaning indeed is not affected; for in either case it will be this, that believers must walk in the light, because they are "children of the light." This is done, when they do not live according to their own will, but devote themselves entirely to obedience to God, -- when they undertake nothing but by his command. Besides, such obedience is testified by its fruits, such as goodness, righteousness, and truth.
11. And have no fellowship. As "the children of light" dwell amidst the darkness, or, in other words, in the midst of "a perverse and crooked generation," (Deuteronomy 32:5,) -- there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, of our own accord, undertake anything wicked. We must beware of joining or…
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15
Ephesians 5:15-20
15. See then that ye walk circumspectly, not as fools, but as wise,
15. Videte igitur, quomodo exacte ambuletis; non tanquam insipientes, sed tanquam sapientes:
16. Redeeming the time, because the days are evil.
16. Redimentes tempus, quoniam dies mali sunt.
17. Wherefore be ye not unwise, but understanding what the will of the Lord is
17. Quare ne sitis imprudentes, sed intelligentes, quae sit voluntas Domini.
18. And be not drunk with wine, wherein is excess; but be filled with the Spirit;
18. Et ne inebriemini vino, in quo inest lascivia, sed impleamini Spiritu.
19. Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord;
19. Vobis ipsis loquentes psalmis et hymnis, et canticis spiritualibus, canentes et psallentes in corde vestro, Domino;
20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.
20. Gratias agentes semper de omnibus, in nomine Domini nostri Iesu Christi, Deo et Patri.
15. See then. If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded theater, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he enjoins them to regulate their life circumspectly as wise men, [160] who have been educated by the Lord in the school of true wisdom. Our understanding must shew itself by taking God for our guide and instructor, to teach us his own will.
16. Redeeming the time. By a consideration of the time he enforces his exhortation. The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt. Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and, in a word, to abandon every hinderance. Let us be eager to recover it in every possible way, and let the numerous offenses and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.
17. Wherefore be ye not unwise. He whose
"delight is in the law of the Lord, and who meditates in it day and night,"
(Psalm 1:2,)
will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, -- but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is
"How shall a young man," says David, "direct his way? By attending to thy word, O Lord." (Psalm 119:9.)
He speaks of youths, but it is the same wisdom which belongs to old men.
18. And be not drunk with wine. When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. "Be not intemperate in drinking."
In which [161] is lasciviousness. The Greek word asotia, which is translated "lasciviousness," points out the evils which arise from drunkenness. I understand by it all that is implied in a wanton and dissolute life; for to translate it luxury, would quite enfeeble the sense. The meaning therefore is, that drunkards throw off quickly every restraint of modesty or shame; that where wine reigns, profligacy naturally follows; and consequently, that all who have any…
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21
Ephesians 5:21-27
21. Submitting yourselves one to another in the fear of God.
21. Subditi estote invicem in timore Christi (vel, Dei.)
22. Wives, submit yourselves unto your own husbands, as unto the Lord.
22. Mulieres suis maritis subditae sint tanquam Domino;
23. For the husband is the head of the wife, even as Christ is the head of the church; and he is the savior of the body.
23. Quoniam vir est caput uxoris, quemadmodum et Christus caput est Ecclesiae, qui idem est servator corporis.
24. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
24. Caeterum quemadmodum Ecclesia subest Christo, ita et mulieres suis maritis in omnibus.
25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
25. Viri, diligite vestras uxores; quemadmodum et Christus dilexit Ecclesiam, et se ipsum tradidit pro ea,
26. That he might sanctify and cleanse it with the washing of water by the word;
26. Ut eam sanctificaret, mundans lavacro aquae in Verbo;
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.
27. Ut sisteret eam sibi gloriosam Ecclesiam, non habentem maculam, aut rugam, aut quicquam tale; sed ut esset sancta et irreprehensibilis.
21. Submit yourselves. God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.
But as nothing is more irksome to the mind of man than this mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride, that we may not be ashamed of serving our neighbors. It does not much affect the sense, whether we interpret the fear of Christ, passively, thus, -- let us submit to our neighbors, because we fear Christ; or actively, -- let us submit to them, because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read, "the fear of God." The change may have been introduced by some person, who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. [164]
22. Wives, submit yourselves. He comes now to the various conditions of life; for, besides the universal bond of subjection, some are more closely bound to each other, according to their respective callings. The community at large is divided, as it were, into so many yokes, out of which arises mutual obligation. There is, first, the yoke of marriage between husband and wife; -- secondly, the yoke which binds parents and children; -- and, thirdly, the yoke which connects masters and servants. By this arrangement there are six different classes, for each of whom Paul lays down peculiar duties. He begins with wives, whom he enjoins to be subject to their husbands, in the same manner as to Christ, -- as to the Lord. Not that the authority is equal, but wives cannot obey Christ without yielding obedience to their husbands.
23. For the husband is the head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife, as between himself and his church. This comparison ought to produce a stronger impression on their minds, than the mere declaration that such is the appointment of God. Two things are here stated. God has given to the husband authority over the wife; and a resemblance of this authority is found in Christ, who is the head of the church, as the husband is of the wife.
And he is the savior of the body. The pronoun HE (autos) is supposed by some to refer to Christ; and, by others, to th…
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28
Ephesians 5:28-33
28. So ought men to love their wives as their own bodies: he that loveth his wife loveth himself.
28. Ita viri debent diligere suas uxores, tanquam sua corpora. Qui diligit uxorem suam, se ipsum diligit.
29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
29. Nemo enim unquam carnem suam odio habuit, sed nutrit et fovet eam; quemadmodum et Christus Ecclesiam.
30. For we are members of his body, of his flesh, and of his bones.
30. Quia membra sumus corporis ejus, ex ejus carne et ex ejus ossibus.
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.
31. Hujus causa relinquet homo patrem et matrem suam, et adhaerebit uxori suae; et erunt duo in carnem unam. (Genesis 2:24.)
32. This is a great mystery: but I speak concerning Christ and the church.
32. Arcanum hoc magnum est; ego autem dico in Christo et in Ecclesia.
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.
33. Caeterum vos quoque singuli, suam quisque uxorem diligat; mulier autem timeat maritum.
28. He that loveth his wife. An argument is now drawn from nature itself, to prove that men ought to love their wives. Every man, by his very nature, loves himself. But no man can love himself without loving his wife. Therefore, the man who does not love his wife is a monster. The minor proposition is proved in this manner. Marriage was appointed by God on the condition that the two should be one flesh; and that this unity may be the more sacred, he again recommends it to our notice by the consideration of Christ and his church. Such is the amount of his argument, which to a certain extent applies universally to human society. To shew what man owes to man, Isaiah says, "hide not thyself from thine own flesh." (Isaiah 58:7.) But this refers to our common nature. Between a man and his wife there is a far closer relation; for they not only are united by a resemblance of nature, but by the bond of marriage have become one man. Whoever considers seriously the design of marriage cannot but love his wife.
29. Even as Christ the church. He proceeds to enforce the obligations of marriage by representing to us Christ and his Church; for a more powerful example could not have been adduced. The strong affection which a husband ought to cherish towards his wife is exemplified by Christ, and an instance of that unity which belongs to marriage is declared to exist between himself and the Church. This is a remarkable passage on the mysterious intercourse which we have with Christ.
30. For we are members of his body, of his flesh, and of his bones. First, this is no exaggeration, but the simple truth. Secondly, he does not simply mean that Christ is a partaker of our nature, but expresses something higher (kai emphatikoteron) and more emphatic.
31. For this cause. This is an exact quotation from the writings of Moses. (Genesis 2:24.) And what does it mean? As Eve was formed out of the substance of her husband, and thus was a part of himself; so, if we are the true members of Christ, we share his substance, and by this intercourse unite into one body. In short, Paul describes our union to Christ, a symbol and pledge of which is given to us in the ordinance of the supper. Those who talk about the torture exercised on this passage to make it refer to the Lord's supper, while no mention is made of the supper, but of marriage, are egregiously mistaken. When they admit that the death of Christ is commemorated in the supper, but not that such intercourse exists as we assert from the words of Christ, we quote this passage against them. Paul says that we are members of his flesh and of his bones. Do we wonder then, that in the Lord's supper he holds out his body to be enjoyed by us, and to nourish us unto eternal life? Thus we prove that the only union which w…
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Martin Luther
1–9 · Epistle Sermons
1. This is a letter of admonition, instructing Christians, according to the plan underlying Paul's epistles, not to become sluggish and careless, but by their deeds to evince their faith, and honor and proclaim the Word he has taught them; for the sake of the gentiles and unbelievers, that these may not take offense at the doctrine of Christ.
2. To begin with, having shown that we were made children of God through Christ, he admonishes us to be followers, or imitators, of the Father, as beloved children. He employs the most endearing of terms--"beloved children"--to persuade us by the Father's love to love even as we are loved. But what manner of love has God manifested toward us? It was not simply that love manifest in the fact that he gives temporal support to us unworthy beings in common with all the wicked on earth; that he permits his sun to rise on the just and on the unjust and sends rain on the grateful and on the ungrateful, as Christ mentions (Mt 5, 45) in connection with his command to be perfect even as our Father in heaven is perfect. Not only thus did God love us, but in a special way: he has given his Son for us. In addition to showering upon us both temporal and eternal blessings he has given his own self; he has completely poured out himself for us, with all he is, with all he has, with all he does,--and we were nothing but sinners, unworthy creatures, enemies and servants of the devil. More than this would be beyond even his grace and power.
He who despises such glow of love, which fills all heaven and earth and is beyond all power to comprehend it; who does not permit this love to kindle and incite in him love for his neighbor whether enemy or friend--such a one is not likely ever to become godly or loving by such measures as laws or commandments, instruction, constraint or compulsion.
3. "Walk in love," counsels the apostle. He would have our external life all love. But not the world's love is to be our pattern, which seeks only its own advantage, and loves only so long as it is the gainer thereby; we must love even as Christ loved, who sought neither pleasure nor gain from us but gave himself for us, not to mention the other blessings he bestows daily--gave himself as a sacrifice and offering to reconcile God unto ourselves, so that he should be our God and we his children.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
1–9 · Epistle Sermons
Thus likewise should we give, thus should we lend, or even surrender our goods, no matter whether friends claim them or enemies. Nor are we to stop there; we must be ready to give our lives for both friends and enemies, and must be occupied with no other thought than how we can serve others, and how both our life and property can be made to minister to them in this life, and this because we know that Christ is ours and has given us all things.
"To God for an odor of a sweet smell [for a sweet-smelling savor]."
4. This expression Paul takes from the Old Testament. There the temporal sacrifices are described as being "a sweet-smelling savor" unto God: that is, they were acceptable and well-pleasing to him; but not, as the Jews imagined, because of the value of the work or of the sacrifices in themselves. For such thoughts they were chastised by the prophets often enough. They were acceptable on the ground of the true sacrifice which they foreshadowed and encircled. Paul's thought is this: The sacrifices of the Old Testament have passed. Now all sacrifices are powerless but that of Christ himself; he is the sweet-smelling savor. This sacrifice is pleasing to God. He gladly accepts it and would have us be confident it is an acceptable offering in our stead. Moreover, there is no other sacrifice the Christian Church can offer for us. The once-offered Christ alone avails. Although, following his example, we present our bodies a sacrifice, as taught in Romans 12, 1, yet we do not do so in behalf of ourselves or others; that is the function of the one sacrifice alone--Christ. Therefore, all sacrifices offered in the mistaken notion that they avail for us, or even secure forgiveness of sin, are wicked and unsavory. But more of this elsewhere.
SINS NOT TO BE NAMED AMONG CHRISTIANS.
"But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints."
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
1–9 · Epistle Sermons
5. In naming uncleanness in addition to fornication, the reference is to all sensual affections in distinction from wedded love. They are too unsavory for him to mention by name, though in Romans 1, 24 he finds it expedient to speak of them without disguise. However, also wedded love must be characterized by moderation among Christians. While there is a conjugal duty to be required by necessity, it is for the very purpose of avoiding unchastity and uncleanness. The ideal and perfect condition, it is true, would be cohabitation with a sole view to procreation; however, that is too high for attainment by all.
6. Paul declares that the sin he indicates should not be named of the Ephesians. Unquestionably, among Christians there will always be some infirm one to fall; but we must labor diligently, correcting, amending and restraining. We must not suffer the offense to go unchallenged, but curtail and remedy it, lest, as remarked in the preceding lesson, the heathen stumble, saying: "Christians tolerate such vices among themselves; their conduct is not different from our own." An occasional fall among Christians must be borne with so long as right prevails in general, and such things are neither tolerated nor taught, but reproved and amended. Paul gives the counsel (Gal 6, 1) that the brethren restore the fallen in a spirit of meekness; and he blames the Corinthians for not reproving them who sin. 1 Cor 5, 2. A sin, once punished, is as if the sin did not exist; it is no longer a matter of reproach.
7. Likewise with covetousness: we are to understand that it is not to be named of Christians. That is, should one be covetous, should one defraud another or contend with him about temporal advantage, as evidently was true of the Corinthians (1 Cor 6, 1), the offense must not be suffered to go unreproved and uncorrected. The Gospel must be carefully upheld and preserved among the multitude, "that our ministration be not blamed." 2 Cor 6, 3.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
1–9 · Epistle Sermons
I make this point for the sake of those who, so soon as they observe that all Christians are not perfectly holy, but will occasionally stumble and fall, imagine there is no such thing as a Christian and the Gospel is impotent and fruitless. Just as if to be a Christian meant the mountain already climbed and complete, triumphant victory over sin! The fact is, it is rather a contest, a battle. Wherever there is a contest, or a battle, some of the combatants will flee, some will be wounded, some will fall and some even be slain. For warfare is not unaccompanied by disaster if it be real warfare.
8. The writer of the epistle goes on to assign the reason why it does not sound well to hear such things concerning Christians--because they are saints and it behooves saints to be chaste and moderate, and to practice and teach these virtues. Note, he calls Christians "saints," notwithstanding that in this life they are clothed with sinful flesh and blood. Doubtless the term is not applied in consequence of their good works, but because of the holy blood of Christ. For Paul says (1 Cor 6, 11): "But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God." Being holy, we should manifest our holiness by our deeds. Though we are still weak, yet we ought duly to strive to become chaste and free from covetousness, to the glory and honor of God and the edifying of unbelievers.
"Nor filthiness, nor foolish talking, or jesting, which are not befitting."
9. "Filthiness"--scandalous talk--is unchaste language suggestive of fornication, uncleanness and carnal sins. It is common in taverns and generally found as accompaniment of gluttony, drunkenness and gambling. Especially were the Greeks frivolous and adepts in this respect, as their poets and other writers attest. What Paul refers to in particular is the lewd conversation uttered in public without fear and self-restraint. This will excite wicked thoughts and give rise to serious offenses, especially with the young. As he states elsewhere (1 Cor 15, 33), "Evil companionships [communications] corrupt good morals." Should there be any Christians forgetful enough to so transgress, the offense must be reproved; otherwise it will become general and give the congregation an ill repute, as if Christians taught and tolerated it the same as the heathen.
FOOLISH TALKING AND JESTING.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #28464: Public domain in the USA)
15–21 · Epistle Sermons
4. Therefore, not without reason does Paul warn Christians to be always wise and circumspect--to keep the Word of God before them. Upon so doing depends their wisdom and understanding. Let each one make it a matter of personal concern, and especially should it be the general interest of the congregation. Where care is not observed to retain the Word in the Church, but there are admitted to the pulpit brawlers who set forth their own fraudulent doctrines, the Church is injured; the congregation will soon be as the preacher. Again, if the individual fails to regulate his daily life--the affairs of his calling--by the Word of God; if he forgets the Word and absorbs himself in accumulating wealth; if he is tangled with secular interests, he soon becomes a cold and indolent Christian, then an erring soul, and finally utterly disregards God's will and his Word.
It is for these reasons God so frequently commands us in the Scriptures continually to explain and apply his Word, to hear it willingly and practice it faithfully, and to meditate upon it day and night. He would have our lives emanate from the Word in honor to God and gratitude to him--from the Word wherein we daily look as in a mirror. But care and diligence are necessary to bring it to pass, and we should faithfully assist each other by instruction, advice, and in other ways.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
15–21 · Epistle Sermons
5. In my admonitions I have often enough urged those who have influence, to use all diligence in drawing the young to school, where they may receive proper instruction to become pastors and preachers; and I have earnestly advised that in cases of necessity ample financial provision be made for students. But, alas, few communities, few States, are interested in the matter. In all Germany, look at the bishops, princes, noblemen, the inhabitants of town and country--how confidently they go on sleeping and snoring in their indifference to the question. They presume to think there is no need for action; the matter will adjust itself; there will always be pastors and preachers. But assuredly they deceive themselves if they think they are consulting their best interests in this affair; for they will, as the text says, become foolish and fail to recognize the will of God. Therefore they will some day have to experience what they do not now believe: in a few years after our day they will seek preachers and find none; they will have to hear rude, illiterate dolts who, lacking understanding of the Word of God, will, like all stupid Papists, preach the vile, offensive things of the Pope, about consecrated water and salt, about gray gowns, new monasteries and the like.
6. Cry, preach and admonish as we will, no one will hear; foreseeing which, Paul prophesies that they who observe not God's will, become unwise, foolish, and consequently waste the day of grace and neglect their salvation. Now, it is God's will we should sanctify his name, love and advance his Word, and so aid in building up his kingdom. When we fulfill his will in these things, he will regard our desires, providing us with daily bread and granting peace and happiness.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
15–21 · Epistle Sermons
1. Paul's admonition here is designed for those who, having heard the Gospel and made a fine start in believing, immediately imagine themselves secure and think they have accomplished all. Forgetful that they are still flesh and blood, and in the world and in contact with the devil's kingdom, they live in unconcern, as if delivered from all danger, and the devil far fled. By the very reason of their security they are overcome of the devil and their own flesh, and fall unawares from the Gospel. They have just enough connection with it to be able to prate of it, boasting themselves Christians but giving no indication of the fact in their conduct.
2. Paul would tell them how, in view of these things, vigilance is essential to the Christian life. To regulate the life by keeping God's will ever before the eyes, always conforming the conduct to it--this he calls walking circumspectly and being wise. If you for a moment lose sight of God's will, the devil immediately possesses you and works pernicious results, transforming a Christian into an indolent, self-secure hypocrite; a hypocrite into a heretic and factionist; and a heretic into an open enemy. So the apostle here teaches that in all seriousness if we would secure ourselves against the craft and power of the devil we must be vigilant; we must be careful how we walk. In Satan we have an enemy bent on hindering us; on undermining our very foundation.
3. Consequently they who fail to keep earnest watch over their Christian life--that is, to have a care for soundness of belief and to gladly hear and obey the Word of God--are unwise, even foolish, and have no knowledge of God's will. They have removed the light from before their eyes to behold instead a thing of their own imagination. They see as through a painted glass, presuming they do well in following such phantoms of their reason, until they are misled and defeated of the devil.
THE WORD, THE GUIDE OF THE CHRISTIAN.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
15–21 · Epistle Sermons
7. Now, it should be our chief concern to preserve to ourselves the Word and will of God. That would truly be wisdom, and redeeming the time. But failing therein, it must be with us as with the unwise and fools; we will have to hear the declaration: "Since you refuse to sanctify my name, to advance my kingdom and to do my will, neither will I provide you daily bread, nor forgive your sins, nor keep from temptation and deliver from evil." God will then permit us to deplore the great calamities of the world--its turmoil and wickedness, the cause whereof the world attributes to the Gospel. But the punishment just mentioned must be visited upon them who will not recognize the will of God and submit to it. These, however, desire to justify themselves and are unwilling to receive censure for having conducted themselves unwisely, even foolishly.
8. So much for a general observation upon the expression "walking wisely and circumspectly"; so much upon unwise conduct in regard to matters of vital importance to the Church, which have to do with the office of the ministry and with God's Word. Where the ministry and the Word of God are preserved, there will always be some among the masses to attend upon the preaching of the Word and to conform their lives to it. But when the Bible leaves the pulpit, little good will be accomplished, even though one here and there be able to read the Scriptures for themselves and imagine they have no need of the preached Word. Where will the untaught masses stand? Note how it has been with the poor people in our time who were misled by Münzer and Munster, and their prophets and factionists.
PUBLIC PREACHING OF THE WORD ENJOINED.
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
Jamieson–Fausset–Brown
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, Gal 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Rom 5:8).
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 (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.
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; Mat 3:17; Co2 5:18-19; Heb 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Gen 8:21). Again, as what Christ is, believers also are (Jo1 4:17), and ministers are: Paul says (Co2 2:17) "we are unto God a sweet savor of Christ."
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3
once named--Greek, "Let it not be even named" (Eph 5:4, Eph 5:12). "Uncleanness" and "covetousness" are taken up again from Eph 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
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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; Jam 5:13).
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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 (Co2 6:10; Co2 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (Sa1 15:3; Mat 6:24; Phi 3:19; Jo1 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 Th2 1:12; Ti1 5:21; Ti1 6:13).
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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 (Deu 32:20) are "children of disobedience" in practice, and these again are "children of wrath."
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7
Here fellowship with wicked workers is forbidden; in Eph 5:11, with their wicked works.
Source · Public Domain (CC Public Domain Mark 1.0)
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" (Rom 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.
Source · Public Domain (CC Public Domain Mark 1.0)
9
fruit of the Spirit--taken by transcribers from Gal 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Eph 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."
Source · Public Domain (CC Public Domain Mark 1.0)
24 more notes on this passage are in the library.
Jonathan Edwards
30–32 · Notes on the Bible
[232] Ephes. v. 30, 31, 32. “For we are members of his body, of his flesh, and of his bones. 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. This is a great mystery, but I speak concerning Christ and the church.” Christ did as it were leave his Father in order to obtain and be joined to the church; he came down from heaven, and did as it were leave the bosom of his Father, he left the sweet and joyful manifestations of his Father’s love, and became subject to the hidings of his Father’s face, and even to the expressions of his wrath, and gave himself to his church that he might be joined to his church, and that he might present it to himself a glorious church, &c. as ver. 25, 26, 27. So he also left his mother, which was the church of the Jews, to cleave to the New-Testament church. Christ was born of the Jews, and the ordinances, and legal observances of the Jewish church. Christ was hid as the infant is hid in its mother’s womb. All God’s dispensations towards that church, his calling of them by Moses, his giving them such ordinances, and his so ordering their state from age to age, was in order to bring forth Christ into the world. This Old-Testament church is represented by Sarah, Isaac’s mother, and the New-Testament church by Rebekah, whom Isaac loved, and in whom he was comforted after his mother’s death. (Vide Gen. xxiv. 67. Notes.)
The Old-Testament church was as Christ’s mother, but the New-Testament church is as his wife, whom he treats with far greater affection and intimacy. He forsook his mother also in this respect, viz. as he made a sacrifice of that flesh and blood, and laid down that mortal life, which he had from his mother, the Virgin Mary; that which is born of the flesh is flesh; though he did not derive flesh from his mother in the sense in which it is spoken of, John iii. 6. viz. corrupt, sinful nature; and therefore, did not forsake his mother for the church, in the same sense wherein the church is advised to forsake her father’s house for Christ’s sake, viz. to forsake sin, and lusts derived from parents, by crucifying the flesh, with the affections and lusts. Yet Christ derived flesh from his mother, viz. the animal nature, and human nature, with that frailty and mortality that is the fruit of sin; this Christ forsook, and yielded to be crucified for the sake of the church.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)
30–32 · Notes on the Bible
[1461 Philip. ii. 11. And every tongue should confess. In the place of the Old-Testament, that is here quoted, it is, every tongue shall swear, which confirms, that by swearing by God’s name, so often spoken of in the Old-Testament, as a great duty of God’s people, is meant publicly professing the true God, and entering into covenant with him.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)