Ephesians 5:3
Verse
Context
Imitators of God
2and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.3But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed.4Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving.
Sermons
Erlo Stegen
Compilations
John Piper
William Fitch
Zac Poonen
Chuck Smith
Winkie PratneySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god. Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
But fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple "fornication", is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man's own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: "all uncleanness" takes in adultery, incest, sodomy, and every unnatural lust; and "covetousness" seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts: let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God's house, better than that of sons and daughters.
Matthew Henry Bible Commentary
These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (Eph 5:4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Eph 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth? I. To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows, 1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, etc., Eph 5:5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, etc. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: "Let no man deceive you with vain words, etc., Eph 5:6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words." Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, Eph 5:7. "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, etc., Eph 5:8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy - Proving what is acceptable unto the Lord (Eph 5:10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins. 2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, Eph 5:9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, Eph 5:11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practice them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessory to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, etc., Eph 5:12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, Eph 5:13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, etc. (Eph 5:14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa 60:1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution (Eph 5:15): See then, etc. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (Eph 5:16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment - one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. "Wherefore," says the apostle (Eph 5:17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom. II. In the three following verses the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: And be not drunk with wine, Eph 5:18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asōtia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time. 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts, 3. To sing unto the Lord, Eph 5:19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, etc. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here, (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory. (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, Eph 5:20. We are appointed to sing psalms, etc., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.
Tyndale Open Study Notes
5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).
Ephesians 5:3
Imitators of God
2and walk in love, just as Christ loved us and gave Himself up for us as a fragrant sacrificial offering to God.3But among you, as is proper among the saints, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed.4Nor should there be obscenity, foolish talk, or crude joking, which are out of character, but rather thanksgiving.
- Scripture
- Sermons
- Commentary
A Godly Example
By Erlo Stegen3.9K21:11Living WorthyMAT 5:161CO 10:31EPH 5:3PHP 2:151TI 4:12TIT 2:71PE 2:12In this sermon, the preacher emphasizes the importance of being a good example, especially to young people. He mentions a survey conducted in American jails, which found that over 90% of serial killers admitted to using pornography when they were young. The preacher urges the congregation to set a clear pattern of integrity and to be a positive influence on both believers and unbelievers. He also highlights the alarming statistics of the pornographic industry, stating that the average age of those involved is 11 years old. The sermon concludes with Bible verses encouraging young people to be examples in speech, life, love, faith, and purity.
What Guys Think About Modesty by c.j. Mahaney
By Compilations3.2K08:23PSA 51:10ROM 12:21CO 10:13GAL 5:16EPH 5:3COL 3:51TH 4:31TI 2:91PE 3:31JN 1:9
This sermon addresses the daily battle against sin and temptation faced by men, emphasizing the need for women to understand and support their struggle for purity. It highlights the importance of modesty in both men and women within the church, creating a sanctuary free from distractions and temptations. The message calls for a commitment to purity and modesty, recognizing the power of the Gospel to provide forgiveness and transformation.
Sex and the Single Person
By John Piper3.0K43:07SexMAT 7:62CO 12:21EPH 5:3EPH 5:19COL 3:5HEB 10:25REV 9:21In this sermon, the speaker addresses the issue of enslavement to worldly desires and emphasizes the need to be free from such bondage. He highlights the prevalence of sexual temptation in society and offers counsel for those who struggle with it. The speaker encourages individuals to guard their eyes and ears from inappropriate content and to consciously redirect their desires towards Christ. He emphasizes the importance of using our bodies to glorify God and not to yield to sinful passions.
Filled With the Spirit
By William Fitch2.9K28:07EPH 5:3In this sermon, the preacher discusses the concept of God's grace and mercy. He emphasizes that God chooses to be gracious and show mercy to whomever He desires. The preacher describes a powerful encounter with God where His love and forgiveness are experienced. He also shares a story from a Rwanda pastor who had a dream about Christ filling cups on a table, symbolizing the filling of believers with the Holy Spirit. The sermon concludes with a reminder to separate oneself from immoral and sinful behaviors in order to be filled with the Holy Spirit.
06 Purity in Sexual Matters
By Zac Poonen2.4K1:02:49GEN 39:9DEU 5:29PRO 6:23MAT 5:281CO 6:18EPH 5:31TH 4:3JAS 4:71JN 3:5
This sermon emphasizes the importance of understanding the heart of God when reading the Bible, highlighting the longing and grief God expresses for His people to follow His commandments. It delves into the significance of recognizing God's personal interest in individuals and the need to seek the heart of God in Scripture to find blessings and answers to life's problems. The sermon also addresses the topic of sexual purity, urging young people to guard their hearts and minds, emphasizing the importance of fearing God in the face of temptation.
(Through the Bible) Ephesians 5-6
By Chuck Smith2.1K1:15:26EPH 4:32EPH 5:3EPH 5:8EPH 5:20EPH 5:25EPH 5:33In this sermon, the preacher focuses on the importance of forgiveness and walking in love as believers. He emphasizes that before instructing believers on how to live, the Bible first lays the foundation of God's love, grace, and blessings. The preacher highlights that God's forgiveness is our example, and we are called to be followers of God in forgiving others. He also mentions that holding bitterness and animosity in our hearts can harm our mental health, emphasizing the importance of having a forgiving spirit.
Dreams in Flames - Part 2
By Winkie Pratney1.6K1:14:24PRO 4:23ISA 53:6MAT 5:3MAT 16:24ROM 13:141CO 6:18EPH 5:3COL 3:51TH 4:31PE 2:11In this sermon, Winky Prattley speaks on the subject of Dreams and Flames, Part 2. He starts by sharing a powerful testimony of how a group of kids gave their lives to Christ after hearing the preaching of the word. He then turns to the Sermon on the Mount in the book of Matthew, emphasizing the importance of living a pure and holy life. Prattley encourages the audience to turn away from temptation and to introduce Jesus into their thoughts and desires. He concludes by referencing a letter from Ann Landers about staying out late and emphasizes the need for real help and a change in mindset.
Are You Walking the Walk or Talking the Walk - Part 4
By Will Graham1.2K09:52PRO 15:14ISA 55:2MAT 5:221CO 1:18EPH 5:31TH 4:32TI 4:2JAS 3:8
This sermon emphasizes the importance of true biblical faith that goes beyond mere intellectual understanding, highlighting the significance of speaking God's truth boldly even if it goes against popular opinion. It contrasts the mouth of fools, which feeds on foolishness and seeks human approval, with the mouth of the man or woman of God, which speaks forth God's oracles without compromise. The message urges believers to live in holiness, purity, and obedience to God's Word, even when faced with temptations or societal pressures.
Commandment vs. Eph. 5
By Milton Green1.2K07:25EXO 20:7EXO 20:12LUK 6:371CO 6:9EPH 5:3EPH 5:6In this sermon, the preacher emphasizes the importance of following God's commandments and warns against deception and disobedience. He highlights the sins of covetousness, idolatry, immorality, and impurity, stating that the wrath of God comes upon those who engage in such behaviors. The preacher also emphasizes the need to imitate God and live as saints, avoiding immorality, impurity, and greed. He concludes by stating that those who do not keep God's commandments and refuse to submit to His authority are the ones who hate the Lord and will face judgment according to their deeds.
The Sin of Covetousness
By Joshua Daniel1.0K25:17PRO 22:29MAT 6:24ROM 10:17EPH 5:3PHP 2:31TI 6:102TI 3:16HEB 13:5JAS 4:81JN 1:9
This sermon emphasizes the dangers of convenient, non-scriptural religion, highlighting the importance of living a holy life free from sins like fornication, uncleanness, and covetousness. It discusses the transformative power of God's Word on those who were previously unaware of biblical truths, leading to conviction and spiritual growth. The sermon also addresses the impact of revival on individuals and societies, showcasing how genuine faith can bring material prosperity and a strong work ethic. It challenges listeners to prioritize spiritual growth over worldly desires, especially in times of financial challenges and societal debts, urging them to embody the love and service of Jesus Christ.
(Ephesians) Awake Ye Who Sleep
By Brian Brodersen9961:05:49MAT 6:33EPH 5:3EPH 5:5In this sermon, the speaker emphasizes the importance of understanding God's will and redeeming the time we have. He encourages listeners to present their bodies as living sacrifices to God and to renew their minds in order to discern God's perfect will. The speaker also shares a story about his 10-year-old son getting bored and playing a video game during a basketball game, highlighting the tendency to waste time. Overall, the sermon urges believers to make the most of the time they have and be prepared for a potential season of blessing and visitation from the Lord.
Being Ready for Christ's Coming
By Zac Poonen86341:25Second ComingGEN 6:9MAT 3:11MAT 6:33ACT 24:16EPH 5:31TH 4:161JN 1:9In this sermon, the speaker emphasizes the importance of living a righteous life as a Christian. He encourages believers to involve Jesus in every aspect of their lives, whether it be watching TV or listening to music. The speaker also highlights the significance of preserving and saving our families, drawing examples from the stories of Job and Noah. He urges parents to pray for their children's salvation and to strive for a blameless conscience before God and men. The sermon concludes with a reminder that Jesus is always ready to save and help those who call upon Him in times of temptation and struggle.
The Most Excellent Way
By Erlo Stegen5311:05:23LoveMAT 1:18MAT 24:36JHN 14:21CO 6:181CO 13:13EPH 5:31TH 4:16In this sermon, the preacher emphasizes the importance of avoiding impure behavior and sinning before God. He shares a personal experience of observing children playing and how their naughty behavior stopped when they became aware of his presence. The preacher compares this to how God's eye is always upon us, and how we should be mindful of our actions. He warns against engaging in impure relationships and highlights the deceitfulness of those who woo others with false promises. The sermon emphasizes the need for parents to take action and discipline their children to prevent rebellious behavior. Overall, the message encourages believers to remember that God sees everything and to live in a way that pleases Him.
Spiritual Maturity - Prayer and Contentment
By Phil Beach Jr.201:18:19Prayer and ContentmentSpiritual MaturityMaturityMAT 6:19JHN 5:19ROM 12:11CO 3:1EPH 5:3PHP 4:111TI 6:6HEB 6:1HEB 13:51JN 2:15Phil Beach Jr. emphasizes the journey towards spiritual maturity through prayer and contentment, urging believers to shift their focus from self-centered desires to God's needs and intentions. He highlights that true maturity involves recognizing God's sufficiency and the importance of yielding to the Holy Spirit, moving beyond infantile faith characterized by self-interest. The sermon calls for a deep introspection regarding our prayer lives, challenging the tendency to approach God with personal agendas rather than seeking His will. Beach Jr. stresses that spiritual growth requires a commitment to contentment and a willingness to surrender all aspects of life to Christ's lordship. Ultimately, he encourages believers to embrace a life that reflects God's glory and purpose.
(Sex, Love & Marriage) 3. Opposite Poles Attract
By Zac Poonen0FriendshipPurity in RelationshipsPRO 4:23MAT 5:28ROM 14:161CO 8:1GAL 5:13EPH 5:31TH 4:31TI 5:2HEB 13:41PE 5:8Zac Poonen discusses the natural attraction between the sexes, emphasizing that while it is normal to seek friendship and admiration from the opposite sex, it is crucial to maintain a disciplined approach to these feelings. He warns against both excessive intimacy and complete avoidance, advocating for a balanced relationship that honors God and respects personal boundaries. Poonen highlights the importance of treating members of the opposite sex with purity and integrity, particularly in the context of friendships and dating, which can lead to emotional complications if not approached wisely. He encourages young people to focus on their spiritual growth and responsibilities before considering marriage, and to avoid dating and petting, which can lead to moral pitfalls. Ultimately, Poonen calls for a life that glorifies God, free from regret and frustration.
Having Pure Eyes
By Erlo Stegen0PuritySpiritual IntegrityJOB 31:1PSA 139:23PRO 4:23MAT 5:28ROM 12:21CO 6:18GAL 5:19EPH 5:31TH 4:31PE 2:11Erlo Stegen emphasizes the importance of maintaining purity in our eyes and hearts, referencing Job's covenant to avoid lustful gazes. He highlights the pervasive spirit of immorality in society and challenges parents to take a stand against inappropriate content in their homes. Stegen warns that indulging in lustful thoughts or images can lead to spiritual decay and emphasizes that both men and women must guard their hearts against such temptations. He calls for self-examination and the removal of any filth that hinders our spiritual walk with God.
Epistle to the Ephesians
By Arno Clemens Gaebelein0ACT 19:24ACT 20:31EPH 3:1EPH 4:7EPH 4:11EPH 4:17EPH 4:20EPH 5:1EPH 5:3Arno Clemens Gaebelein preaches about the city of Ephesus, the temple of Artemis, and the Apostle Paul's ministry in Ephesus. He emphasizes the importance of surrendering to God, walking in love, and imitating Christ in our actions. Gaebelein highlights the unity of the Spirit in the body of Christ, the gifts given for ministry, and the purpose of these gifts in building up the Church. He urges believers to walk in holiness, righteousness, and separation from the ways of the world, following the example of Christ's sacrificial love.
Christians Walk This Way
By Paris Reidhead0PSA 119:105MRK 12:30LUK 13:31CO 9:272CO 6:17EPH 4:1EPH 5:3EPH 5:81JN 1:5Paris Reidhead preaches about the importance of Christians walking in love, light, and circumspectly. He emphasizes the need for believers to align their actions with their faith, warning against walking in darkness, which contradicts their testimony. Reidhead highlights the command to walk in love as a reflection of the divine nature within believers, urging them to glorify God and seek the happiness of others. He also stresses the significance of walking in the light of God's Word to test motives and attitudes. Lastly, he encourages walking circumspectly, being aware of spiritual enemies and striving for a life that honors God.
Importance of Purity in Our Life
By Zac Poonen0JDG 16:12SA 11:2PRO 6:321CO 6:18EPH 5:31TH 4:31TH 4:61PE 2:11Zac Poonen delivers a powerful message on the importance of purity in the sexual area as outlined in 1 Thessalonians 4:1-8. He emphasizes the need to possess our bodies in sanctification and honor, separating ourselves from all that is sinful and un-Christlike. Poonen also highlights the significance of acquiring a spouse in a holy and pure manner, avoiding worldly ways and emphasizing godly desires in a partner. The sermon stresses the importance of maintaining purity in relationships with the opposite sex, warning against cheating and immorality, and urging Christians to stand out from the world by preserving purity in this area.
Biblical Principles of Christian Giving
By Colin Peckham02CH 31:21MAT 6:3MAT 25:21MRK 12:441CO 4:21CO 16:22CO 5:102CO 8:122CO 9:72CO 9:15EPH 5:3Colin Peckham emphasizes that Christian giving is an act of worship and thanksgiving to God, reflecting the believer's devotion and loyalty. The sermon highlights the importance of giving systematically, proportionately, individually, cheerfully, wholeheartedly, sacrificially, willingly, purposefully, faithfully, responsibly, generously, secretly, honestly, gratefully, and accountably, stressing the need for genuine motives and heartfelt surrender to Christ in stewardship.
The Immoral "Christian"
By David Servant0MAT 5:27LUK 3:8ACT 26:20ROM 12:2ROM 13:141CO 6:111CO 10:131CO 13:3EPH 5:3EPH 5:51JN 3:9David Servant delivers a powerful sermon contrasting the hidden sins of a 'Peeping Tom' with the hypocritical behavior of a supposed follower of Christ who indulges in sexually-explicit content. Through vivid scenarios, he emphasizes the importance of true repentance, genuine transformation, and consistent holiness in the life of a believer. Drawing from Ephesians and Matthew, he highlights the severe consequences of immorality and impurity, stressing that those who practice such sins will not inherit the kingdom of God. Servant exposes the dangers of hypocrisy, selfish motives, and false conversions, urging Christians to pursue genuine purity in thought, word, and deed.
Day 192, 2 Peter 2
By David Servant01CO 6:91CO 6:20GAL 5:19EPH 5:32PE 2:1David Servant discusses the similarities between Peter's second epistle and Jude's epistle, highlighting the heresy infiltrating the church that perverts the grace of God into licentiousness. He emphasizes the subtlety of false teachers who deny the Master, leading lives of sensuality and greed while undermining holiness. David delves into the concept of Jesus 'buying' the false teachers, refuting the Calvinistic idea of limited atonement and eternal security. He challenges the notion of perseverance of the saints and explores the idea of false conversions among those who have known the way of righteousness but turned back to sin, ultimately emphasizing the need for genuine faith and obedience.
Greed - a Fearful Master
By Bishop M.A. Lalachan0MAT 6:33MRK 7:22LUK 12:15JHN 11:25JHN 14:19ROM 1:29ROM 6:23EPH 1:7EPH 5:3EPH 5:51TI 6:7Bishop M.A. Lalachan delivers a powerful sermon on the dangers of greed, emphasizing that while it is not wrong to desire a comfortable life, it is crucial to distinguish between needs and greed. Greed, listed as one of the gravest sins in the Bible, is an obsession with accumulating material goods, valuing them more than God. Jesus warns against greed, stating that life does not consist of possessions, and urges us to seek God's kingdom first. Paul cautions that the love of money leads to ruin and destruction, advising us to pursue righteousness and godliness instead of wealth.
Dangerous and Scandalous Association With Maidens
By Clement of Rome0PRO 20:191CO 15:33EPH 5:32TH 3:11Clement of Rome addresses the congregation, warning them about the evil rumors and reports circulating regarding shameless individuals who misuse their association with maidens under the guise of piety, engaging in dangerous and inappropriate behavior. He condemns those who partake in immoral conduct, uncleanness, and frivolity, emphasizing that such behavior is unacceptable among believers, especially those who have committed to a life of holiness. Clement also cautions against idle individuals who engage in gossip, slander, and manipulation for personal gain, urging the community to distance themselves from such deceitful practices.
Incestuous Children of David
By Clement of Rome0PRO 6:23EPH 5:31TH 4:3Clement of Rome warns against the sinful behavior of Amnon towards his sister Tamar, emphasizing the consequences of indulging in immoral desires without the fear of God. He urges the congregation to avoid inappropriate relationships and instead treat others with chasteness, purity, and reverence for the Lord.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god. Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.
Jamieson-Fausset-Brown Bible Commentary
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."
John Gill Bible Commentary
But fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple "fornication", is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man's own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: "all uncleanness" takes in adultery, incest, sodomy, and every unnatural lust; and "covetousness" seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts: let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God's house, better than that of sons and daughters.
Matthew Henry Bible Commentary
These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (Eph 5:4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, Eph 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth? I. To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows, 1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, etc., Eph 5:5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, etc. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: "Let no man deceive you with vain words, etc., Eph 5:6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words." Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, Eph 5:7. "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, etc., Eph 5:8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy - Proving what is acceptable unto the Lord (Eph 5:10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins. 2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, Eph 5:9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, Eph 5:11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practice them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessory to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, etc., Eph 5:12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, Eph 5:13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, etc. (Eph 5:14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa 60:1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution (Eph 5:15): See then, etc. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (Eph 5:16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment - one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. "Wherefore," says the apostle (Eph 5:17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom. II. In the three following verses the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: And be not drunk with wine, Eph 5:18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asōtia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time. 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts, 3. To sing unto the Lord, Eph 5:19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, etc. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here, (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory. (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, Eph 5:20. We are appointed to sing psalms, etc., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.
Tyndale Open Study Notes
5:3-5 God’s people (literally holy ones) must have a holy lifestyle, avoiding the immorality common among unbelievers (cp. 4:19; Col 3:5).