Ephesians 5

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 1 2 8 0 “tw://bible.*?id=18.11.7|AUTODETECT|” 5:1, 2.��133�� Be therefore imitators of God, as beloved children. Again and again Jesus and the apostles emphasized that believers should strive to be imitators of God. Now to people who are living in an age which proudly proclaims, We have conquered space, and which drags God down to the level of a benign Santa Claus, it may not seem at all outrageous to strive to imitate God. But if, by the grace of the really living God, the words, Be still and know that I am God! have retained some meaning for us, this crisp command to imitate him may baffle us. We stand in awe before his majesty. How can we imitate him whom we cannot even fathom?

With Zophar we are inclined to say, Canst thou by searching find out God? Canst thou find out the Almighty to perfection? It is high as heaven; what canst thou do? Deeper than Sheol; what canst thou know? 7 1 -1 9 0 “tw://bible.?id=18.11.7|AUTODETECT|” Job 11:7) 1 1 -1 9 0 “tw://bible.?id=18.11.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=18.11.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=23.6.1-23.6.5|AUTODETECT|” ). With Isaiah we see the Lord sitting upon a throne, high and lifted up, and we hear the voices of the flying seraphim, as they cover their faces and their feet, and are crying continually, Holy, holy, holy is Jehovah of hosts; the fulness of the earth is his glory. And we, too, answer, Woe is me! for I am undone; because I am a man of unclean lips & for my eyes have seen the King, Jehovah of hosts 7 1 -1 9 0 “tw://bible.?id=23.6.1-23.6.5|AUTODETECT|” Isa. 6:1 5) 1 1 -1 9 0 “tw://bible.?id=42.5.8|AUTODETECT|” ). Rather than even faintly to imagine that we, creatures of the dust, would ever be able to imitate God, we feel like falling down upon our knees and saying, with Simon Peter, Depart from me; for I am a sinful man, O Lord 7 1 -1 9 0 “tw://bible.?id=42.5.8|AUTODETECT|” Luke 5:8) 1 1 -1 9 0 “tw://bible.?id=66.1.17|AUTODETECT|” ). And we understand why John, when similarly overcome, said, When I saw him, I fell at his feet as one dead 7 1 -1 9 0 “tw://bible.?id=66.1.17|AUTODETECT|” Rev. 1:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 It is only in that spirit of awe and humble reverence that we can properly study this glorious theme of the imitation of God. It is only then that the Lord will lay his right hand upon us and say, Fear not! Obedience to the command to imitate him is, after all, possible. This is true for the following reasons: a. we are created as his image; b. his enabling Spirit dwells within us; and c. by his regenerating and transforming grace we have become his children, that is, imitators. To be sure, we cannot imitate God by creating a universe and caring for it day by day, or by devising a method of satisfying the demands of justice and of mercy in saving men from the pit into which they have cast themselves, or by raising the dead, or by creating a new heaven and earth. But in our own finite way we can and must imitate him; that is, we must copy his love.) 1 1 2 8 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” It is amazing how often Jesus and the apostles emphasized that believers should strive to be imitators of God 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 1 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” Luke 6:35) 1 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.10|AUTODETECT|” I John 4:10) 1 1 -1 9 0 “tw://bible.?id=62.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.4.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” ), and of Christ, which essentially amounts to the same thing 7 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 1 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.12|AUTODETECT|” 15:12) 1 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.2|AUTODETECT|” Rom. 15:2) 1 1 -1 9 0 “tw://bible.?id=45.15.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=45.15.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=47.8.7-47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.7-47.8.9|AUTODETECT|” II Cor. 8:7 9) 1 1 -1 9 0 “tw://bible.?id=50.2.3-50.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.3-50.2.8|AUTODETECT|” Phil. 2:3 8) 1 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.25|AUTODETECT|” Eph. 5:25) 1 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 1 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.21-60.2.24|AUTODETECT|” I Peter 2:21 24) 1 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 0 ; a list of passages by no means complete). By adding that those addressed should do so as children, the idea is greatly strengthened, as if to say, Are not children great imitators, and are not you God s children? Moreover, the modifier beloved adds even more weight to this admonition, for, other things being equal, it is exactly the child who is the object of love that will be the most eager imitator of those who love him. Paul adds: and walk in love, that is, let love be the very tenor of your life. Let it characterize all your thoughts, words, and deeds. For walking see also 2:10; 4:1, 17; 5:8, 15.

Continued: just as Christ loved you. Not just anything which men may wish to dignify with the name love should be the pattern for our thought and conduct, but very distinctly Christ s own purposeful, self-sacrificing love must be our example. And, to be even more specific, there is added: and gave himself up for��134�� us. Here it must not escape our attention that when Paul urges the addressed to imitate God he, in one and the same breath, illustrates this love of God by directing our attention to that which Christ had done for us. This surely indicates not only that Father and Son are the same in essence but also that what the Father does he does in connection with the Son (4:32) and that neither loves us less than the other.) 1 1 2 8 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

In his great love Christ gave himself up, surrendering himself willingly, to his enemies, and thus to his Father. This surrender is genuine. It was not forced upon him 7 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

John 10:11) 1 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

15) 1 1 -1 9 0 “tw://bible.*?id=48.2.20|AUTODETECT|”

). Among those for whom Christ had thus yielded himself as an offering for sin was also the great persecutor Paul. The thought of Christ s great love grips him to the extent that he changes the pronouns, so that you now becomes us . The apostle never writes in the abstract. Compare ) 7 1 -1 9 0 “tw://bible.*?id=48.2.20|AUTODETECT|”

Gal. 2:20) 1 1 -1 9 0 “tw://bible.*?id=48.1.16|AUTODETECT|”

the Son of God who loved me, and gave himself up for me. See also ) 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 0 . It is this spirit of giving oneself sacrificially and voluntarily which believers are urged to imitate.) 1 1 2 8 0 “tw://bible.?id=23.53.10|AUTODETECT|” The voluntary self-sacrifice of Christ during the entire period of his humiliation and especially on the cross is here called an offering and a sacrifice��135�� to God. It was an offering for he willingly brought it 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Isa. 53:10) 1 1 -1 9 0 “tw://bible.?id=40.26.36-40.26.46|AUTODETECT|” ). It was a sacrifice, and as such could well remind one of the fumes rising from the altar when the burnt-offering was consumed whole, symbolizing entire surrender to God. But though the word used in the original does not always refer to sacrifices consumed on the altar but may also have a more general reference (for which see footnote 135), we learn from other passages of Scripture 7 1 -1 9 0 “tw://bible.?id=40.26.36-40.26.46|AUTODETECT|” Matt. 26:36 46) 1 1 -1 9 0 “tw://bible.?id=40.27.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.27.45|AUTODETECT|” 27:45) 1 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.27.46|AUTODETECT|”

46. 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” ) that as to his human nature Christ was indeed consumed by the wrath of God in the sense that the weight of our sins and of the wrath of God pressed out of him the bloody sweat in the garden and caused him to suffer the deepest reproach and anguish of hell, in body and soul, on the tree of the cross, when he cried out with a loud voice: My God, my God, why hast thou forsaken me. Thus he had accomplished his task and had fulfilled the prophecies, with special reference now to ) 7 1 -1 9 0 “tw://bible.?id=19.40.6|AUTODETECT|” Ps. 40:6) 1 1 -1 9 0 “tw://bible.?id=19.39.7|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.39.7|AUTODETECT|” Ps. 39:7) 1 1 -1 9 0 “tw://bible.?id=19.39.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.39.8|AUTODETECT|”
47. 1 1 -1 9 0 “tw://bible.?id=58.10.5-58.10.7|AUTODETECT|” ). In that passage the same two words, offering and sacrifice, are used, but now in reverse order, sacrifice and offering, in connection with the Messiah s offering of himself to God: Sacrifice and offering thou hast no delight in.& Then said I, Lo, I am come; in the roll of the book it is written of me. By the author of the epistle to the Hebrews that passage is appropriately applied to Christ and his self-sacrifice 7 1 -1 9 0 “tw://bible.?id=58.10.5-58.10.7|AUTODETECT|” Heb. 10:5 7) 1 1 -1 9 0 “tw://bible.?id=2.29.18|AUTODETECT|” ). In connection, then, with this offering and sacrifice to God, as an example and motive for us, Paul adds: for a fragrant odor; literally, an odor of a sweet smell. Cf. ) 7 1 -1 9 0 “tw://bible.?id=2.29.18|AUTODETECT|” Exod. 29:18) 1 1 -1 9 0 “tw://bible.?id=26.20.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.20.41|AUTODETECT|” Ezek. 20:41) 1 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” Phil. 4:18) 1 1 -1 9 0 “tw://bible.?id=1.4.4|AUTODETECT|” . The meaning is that this offering and sacrifice was and is in our case, when we imitate the spirit in which Christ presented it well-pleasing to God. Every deed done out of love and gratitude to God, whether it be Abel s 7 1 -1 9 0 “tw://bible.?id=1.4.4|AUTODETECT|” Gen. 4:4) 1 1 -1 9 0 “tw://bible.?id=1.8.21|AUTODETECT|” ), or Noah s 7 1 -1 9 0 “tw://bible.?id=1.8.21|AUTODETECT|” Gen. 8:21) 1 1 -1 9 0 “tw://bible.?id=3.1.9|AUTODETECT|” ), or that of the Israelites of old 7 1 -1 9 0 “tw://bible.?id=3.1.9|AUTODETECT|” Lev. 1:9) 1 1 -1 9 0 “tw://bible.?id=3.1.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.1.13|AUTODETECT|”
48. 1 1 -1 9 0 “tw://bible.?id=3.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.1.17|AUTODETECT|”
49. 1 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” ) or that of new dispensation believers who dedicate themselves to God 7 1 -1 9 0 “tw://bible.?id=47.2.15|AUTODETECT|” II Cor. 2:15) 1 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.2.16|AUTODETECT|”
50. 1 1 -1 9 0 0 ), pleases God. Unique among them all is Christ s self-sacrifice. Yet, the latter s spirit must be reflected every day and every hour in the hearts and lives of his followers,��136�� for a fragrant odor.) 1 2 2 8 0 0 c. 5:3 14) You were formerly darkness, but now you are light in the Lord; as children of light ever walk ) 1 1 2 8 0 “tw://bible.?id=45.1.18-45.1.32|AUTODETECT|” The Glorious Renewal of which Paul is speaking in this entire section (4:17 6:9) calls for self-sacrifice instead of self-indulgence. Since in the preceding verses great emphasis was placed on self-sacrifice in imitation of Christ, the attention is now shifted to its very opposite: self-indulgence. Stating it differently, the admonition to walk in love is followed here by the condemnation of love s perversion. Paul minces no words as he proceeds:3. But immorality and impurity of any kind, or greed, let it not even be mentioned among you. The list of vices which begins here may be compared with similar ones in Paul s other epistles 7 1 -1 9 0 “tw://bible.?id=45.1.18-45.1.32|AUTODETECT|” Rom. 1:18 32) 1 1 -1 9 0 “tw://bible.?id=46.5.9-46.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.5.9-46.5.11|AUTODETECT|” I Cor. 5:9 11) 1 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” 6:9) 1 1 -1 9 0 “tw://bible.?id=46.6.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.10|AUTODETECT|”
51. 1 1 -1 9 0 “tw://bible.?id=48.5.19-48.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.19-48.5.21|AUTODETECT|” Gal. 5:19 21) 1 1 -1 9 0 “tw://bible.?id=51.3.5-51.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.5-51.3.9|AUTODETECT|” Col. 3:5 9) 1 1 -1 9 0 “tw://bible.?id=52.4.3-52.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.3-52.4.7|AUTODETECT|” I Thess. 4:3 7) 1 1 -1 9 0 “tw://bible.?id=54.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.9|AUTODETECT|” I Tim. 1:9) 1 1 -1 9 0 “tw://bible.?id=54.1.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.1.10|AUTODETECT|”
52. 1 1 -1 9 0 “tw://bible.?id=55.3.2-55.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.2-55.3.5|AUTODETECT|” II Tim. 3:2 5) 1 1 -1 9 0 “tw://bible.?id=56.3.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=56.3.3|AUTODETECT|” Titus 3:3) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” ). Christ, he alone, supplies the example, motive, and power to overcome them. Verse 3 centers around sexual perversion of every description. Though immorality 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.19|AUTODETECT|” 15:19) 1 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.19|AUTODETECT|” 19:19) 1 1 -1 9 0 “tw://bible.?id=43.8.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.41|AUTODETECT|” John 8:41) 1 1 -1 9 0 “tw://bible.?id=52.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.3|AUTODETECT|” I Thess. 4:3) 1 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” ) refers basically to unlawful sexual intercourse, it probably includes illicit, clandestine relationships of every description. Evil in the sexual realm was, and is today, a characteristic feature of paganism. It is often closely associated with idolatry. That even those who had turned to Christ had not thoroughly shaken off this sin is clear from ) 7 1 -1 9 0 “tw://bible.?id=46.5.1|AUTODETECT|” I Cor. 5:1) 1 1 -1 9 0 “tw://bible.?id=52.4.6|AUTODETECT|” ff. Is it also implied in the present epistle: 5:27? Impurity or uncleanness, not only in deeds but also in words, thoughts, intents of the heart, desires, and passions, is here condemned. The phrase of any kind covers a very large territory! For greed (cf. 4:19) the apostle uses a word which means over-reaching. Greed is selfishness. It characterizes the money-grubber. Nevertheless, in the present connection, because of its close association with immorality and impurity, it may well apply especially to ravenous self-assertion in matters of sex, at the expense of others: the going beyond what is proper and defrauding the brother 7 1 -1 9 0 “tw://bible.?id=52.4.6|AUTODETECT|” I Thess. 4:6) 1 1 -1 9 0 0 where the related verb is used in a similar connection). Let it not even be mentioned among you, says Paul, meaning: so far should you be removed from the sin of this type that the very suspicion of its existence among you should be banished once and for all. He cannot have meant that sex must never be discussed, and that warnings with respect to the evil of immorality and its attendant sins must never be heard, for he himself is at this very moment discussing it and issuing such a warning. With respect to the desirable absence of transgression in this area Paul adds: as is fitting among saints. Are not saints (cf. 1:1) those who have been set apart by God to be his very own? Have they not, by the power of the sanctifying Spirit, dedicated themselves completely to their Lord; hence also to a new walk of life?) 1 1 2 8 0 “tw://bible.*?id=51.3.8|AUTODETECT|”

4. Among the sins that should not even require mention are also filthiness and silly talk or wittiness in telling coarse jokes. Filthiness or shamefulness covers more than shameful language 7 1 -1 9 0 “tw://bible.?id=51.3.8|AUTODETECT|” Col. 3:8) 1 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” ). It includes any thought, imagination, desire, word, or deed of which a believer who is sensitive to the demands of God s holy law and who views himself as living constantly in his presence would be ashamed. Silly talk is the kind of conversation one could expect to hear from the lips of a fool or of a drunkard. The next term is hard to translate. Judged on the basis of its derivation it is very innocent, for it means literally that which turns easily. The closest to it as to etymological significance would be versatility; for this, too, has reference to turning easily.

The versatile person is able to turn with ease from one subject to another, being at home in all of them. Similarly, the word which the apostle employs was often used in a favorable sense, to indicate the nimble-witted individual. However, it is also possible for certain speakers to move very easily into the mire of unbecoming expressions. They seem to have a garbage can type of mind, and every serious topic of conversation reminds them of an off-color jest or anecdote. The word used in 5:4 has therefore come to mean coarse jesting, wittiness in telling coarse jokes. There need be nothing wrong with a joke.

Good humor is what everybody needs. But the kind to which Paul refers should be thoroughly avoided. Regarding such practices the apostle adds: which things are improper. They are improper because they are not worthy of the calling with which believers were called. See on 4:1. What, then, is the remedy for the vices mentioned?

The apostle answers this question by stating: but rather the expression of thankfulness. See further on 5:20. When mind and heart are centered on all things bright and beautiful which God grants to us and still has in store for us, the interest in squalid indecency will vanish. So the apostle places thankfulness over against wittiness. This translation not only gives the sense but preserves, to some extent, the wordplay of the original (eucharist�a over against eutrapel�a) Clarion praise should be substituted for the clever (but vulgar) phrase. Continued: 5.

For of this you can be very sure, that no immoral or impure person or greedy individual which is the same as an idolater has any inheritance in the kingdom of Christ and of God. The apostle wishes to emphasize this very important point, namely, that immorality and salvation are opposites. Hence, he says what literally could almost be translated, For this you know, knowing. However, since in the original the finite verb and the participle which follows it are not forms of the same word, a better literal rendering would be, For this you know, recognizing. Many translators and interpreters, though differing in their views of this expression, have, however, felt that the reason why the apostle makes use of these two words where ordinarily one would have sufficed is that he wished to lay special stress on what he is about to say. If we accept this position, the rendering would be: For of this you can be very sure. ��137�� The fact of which the Ephesians can be very sure is this, that no one who practices the sins mentioned in verse 3 (and elaborated in verse 4) has any inheritance in the kingdom of Christ and of God.

One of these sinful practices is greed. That calling a person a greedy individual is the same as calling him an idolater 7 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” Col. 3:5) 1 1 -1 9 0 “tw://bible.?id=62.5.21|AUTODETECT|” ) is clear even on the surface, for such a person is worshiping someone else than the true and living God. That someone else is himself. He has made of himself an idol and is therefore an idolater. To a Jew, like Paul and some of the Ephesians, there was no greater sin than that of idolatry 7 1 -1 9 0 “tw://bible.?id=62.5.21|AUTODETECT|” I John 5:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=55.3.1-55.3.9|AUTODETECT|” Though conditions among those addressed cannot have been very bad morally or spiritually for Paul praises the Ephesian believers in no uncertain terms (1:15) and has nothing to say by way of direct adverse criticism , yet the impression is left that there was still considerable room for improvement. The danger of falling into the errors of licentious gnosticism was never far removed. This seems to have been especially the case in Asia Minor. A few years later, during his second Roman imprisonment, Paul was going to remind Timothy of this peril 7 1 -1 9 0 “tw://bible.?id=55.3.1-55.3.9|AUTODETECT|” II Tim. 3:1 9) 1 1 -1 9 0 “tw://bible.?id=62.3.4-62.3.10|AUTODETECT|” ). Timothy was probably carrying on a ministry at Ephesus at that time. John, too, writing to people in this same region, would have to combat this nefarious error 7 1 -1 9 0 “tw://bible.?id=62.3.4-62.3.10|AUTODETECT|” I John 3:4 10) 1 1 -1 9 0 “tw://bible.?id=66.2.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.6|AUTODETECT|” Rev. 2:6) 1 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=66.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=61.2.12-61.2.19|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=61.2.12-61.2.19|AUTODETECT|” II Peter 2:12 19) 1 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=65.1.4|AUTODETECT|” Jude 4) 1 1 -1 9 0 “tw://bible.?id=65.1.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=65.1.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 , and 19.) 1 1 2 8 0 “tw://bible.?id=45.6.1|AUTODETECT|” With a pastor s loving heart, therefore, Paul issues his warning. No one who continues to practice the pagan vices, whether because he is following old habit and the course of least resistance or else because he has adopted a reasoned excuse 7 1 -1 9 0 “tw://bible.?id=45.6.1|AUTODETECT|” Rom. 6:1) 1 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” ), has a share in the one and only kingdom, namely, that of Christ and of God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.21.27|AUTODETECT|” Rev. 21:27) 1 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.15|AUTODETECT|” 22:15) 1 1 -1 9 0 “tw://bible.?id=51.2.4|AUTODETECT|” . It is, of course, impossible to speak about the kingdom of Christ without speaking about the kingdom of God. In principle this kingdom is already present in the hearts and lives of God s children. One day it will be theirs in full measure (1:18; 3:6). See N.T.C. on Colossians and Philemon, pp. 63, 64, especially footnote 47. Continued: 6. Let no one deceive you with empty words. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.2.4|AUTODETECT|” Col. 2:4) 1 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=54.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.14|AUTODETECT|” I Tim. 2:14) 1 1 -1 9 0 “tw://bible.?id=59.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.26|AUTODETECT|” James 1:26) 1 1 -1 9 0 “tw://bible.?id=51.3.6|AUTODETECT|” . Empty words are those that are void of truth and filled with error. When heeded they will prove the sinner s downfall: for it is because of these things that the wrath of God comes upon the sons of disobedience. Cf. ) 7 1 -1 9 0 “tw://bible.?id=51.3.6|AUTODETECT|” Col. 3:6) 1 1 -1 9 0 “tw://bible.?id=43.4.21|AUTODETECT|” . By means of what has been called a prophetic present tense 7 1 -1 9 0 “tw://bible.?id=43.4.21|AUTODETECT|” John 4:21) 1 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” 14:3) 1 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” ) Paul stresses the fact that the coming of the wrath of God, to be visited upon those who live in the sins mentioned in verses 3 5 and who listen to empty words assuring them that all is well, is so certain that it is as if that wrath had already arrived, and in principle it actually has arrived. These sinister practices attract God s displeasure like a fully lit up enemy target attracts bombs. The wrath spoken of here, though in a sense already present, is also ever on the way, until on the day of the great consummation of all things it will be fully revealed 7 1 -1 9 0 “tw://bible.?id=43.3.36|AUTODETECT|” John 3:36) 1 1 -1 9 0 “tw://bible.?id=45.2.5-45.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.2.5-45.2.11|AUTODETECT|” Rom. 2:5 11) 1 1 -1 9 0 “tw://bible.?id=53.1.8-53.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.8-53.1.10|AUTODETECT|” II Thess. 1:8 10) 1 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.9-66.14.12|AUTODETECT|” Rev. 14:9 12) 1 1 -1 9 0 0 ), for sons of disobedience are children of wrath (see on 2:2).) 1 1 2 8 0 “tw://bible.?id=66.2.16|AUTODETECT|” It should not escape our attention, however, that even this stern warning has repentance as its object, as the tender admonition which immediately follows in verses 7 and 8 clearly shows. See also verses 10, 14 17; and cf. ) 7 1 -1 9 0 “tw://bible.?id=66.2.16|AUTODETECT|” Rev. 2:16) 1 1 -1 9 0 “tw://bible.?id=66.2.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=66.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 “tw://bible.?id=66.9.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.9.20|AUTODETECT|” 9:20) 1 1 -1 9 0 “tw://bible.?id=66.9.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.9.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.18|AUTODETECT|” . As a father pleads with his children whom he dearly loves, so this prisoner of Christ Jesus, a hero of the faith who is facing the possibility of a death sentence and therefore weighs every word, continues: 7. Therefore do not be their partners, fellow-sharers (cf. 3:6) in their sin, their guilt, and their everlasting punishment. Cf. ) 7 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.18|AUTODETECT|” II Cor. 6:4 18) 1 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” . Meaning: in the light of God s marvelous love and mercy in Christ, the upward call that was extended to you, your own profession of faith, and the wrath of God coming upon the sons of disobedience, think on your way, walk in paths of light and be done forever with the works of darkness. Continued: 8. for you were formerly darkness. In earlier days (2:1 3, 11, 12; 4:14, 17) the Ephesians had been darkness. Cf. 4:18, darkened in their understanding, alienated from the life of God, etc. Not only had they been in darkness as in an evil environment, but they themselves had been part of that realm. The darkness had been in them, namely, the darkness of lack of the true knowledge of God 7 1 -1 9 0 “tw://bible.?id=47.4.4|AUTODETECT|” II Cor. 4:4) 1 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” ), depravity 7 1 -1 9 0 “tw://bible.?id=44.26.18|AUTODETECT|” Acts 26:18) 1 1 -1 9 0 “tw://bible.?id=23.9.1|AUTODETECT|” ), and despondency 7 1 -1 9 0 “tw://bible.?id=23.9.1|AUTODETECT|” Isa. 9:1) 1 1 -1 9 0 “tw://bible.?id=23.9.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.9.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=19.36.9|AUTODETECT|” ). Continued: but now (you are) light in the Lord. Now they belong to the realm of light, for they now have the true knowledge of God 7 1 -1 9 0 “tw://bible.?id=19.36.9|AUTODETECT|” Ps. 36:9) 1 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” ), righteousness and holiness 7 1 -1 9 0 “tw://bible.?id=49.4.24|AUTODETECT|” Eph. 4:24) 1 1 -1 9 0 “tw://bible.?id=19.97.11|AUTODETECT|” ), happiness 7 1 -1 9 0 “tw://bible.?id=19.97.11|AUTODETECT|” Ps. 97:11) 1 1 -1 9 0 “tw://bible.?id=23.9.1-23.9.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.9.1-23.9.7|AUTODETECT|” Isa. 9:1 7) 1 1 -1 9 0 “tw://bible.?id=43.8.0|AUTODETECT|” ). It is only in the Lord, that is, in vital connection with him, that they are now light. Moreover, since now they are light, they have also become light-transmitters: from them light radiates forth to all those with whom they come into contact. Ever since Jesus, the light of the world 7 1 -1 9 0 “tw://bible.?id=43.8.0|AUTODETECT|” John 8) 1 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” :l2), entered their hearts 7 1 -1 9 0 “tw://bible.?id=47.4.6|AUTODETECT|” II Cor. 4:6) 1 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” ), they, too, in their own small way, had become the light of the world 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” Matt. 5:14) 1 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” ). In their entire conduct they reflect Christ, as the moon reflects the sun. Hence, as children of light ever walk. Here is another and beautiful Semitism: they are now, by God s grace, the very offspring of him who is the light. No longer are they children of wrath (2:3) or sons of disobedience (2:2; 5:6), but children of light. Then let them be consistent.

Let them in their daily life be and constantly remain true to what in principle they have become. Let them walk and keep on walking as children of light; that is, let the true knowledge of God and of his will be their standard constantly; let righteousness and holiness characterize all their attitudes, words, and actions; and let the joy of salvation be the very tenor of their lives. On walking see also 2:10; 4:1, 17; 5:2, 15. That this is what they are and how they should walk is evident, as the apostle brings out in a parenthetical statement: 9. for the fruit of light��138�� (consists) in all goodness and righteousness and truth . How does one know whether or not he is walking as a child of light? The answer is that light bears fruit, and this fruit will supply the needed evidence 7 1 -1 9 0 “tw://bible.?id=40.5.16|AUTODETECT|” Matt. 5:16) 1 1 -1 9 0 “tw://bible.?id=40.7.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.7.20|AUTODETECT|” 7:20) 1 1 -1 9 0 0 ). The qualities of heart and life from which good works proceed are to be considered light, fruit. Paul mentions all goodness, a very general term, the opposite of all malice (4:31). Such goodness is Spirit-created moral and spiritual excellence of every description. Another way of looking at this goodness is to call it righteousness, the joy in doing what is right in the eyes of God, walking the straight path and never deviating from it. And still another description is truth: integrity, reliability, over against the sham, falseness, and hypocrisy that characterized the old way of life in which the Ephesians had formerly walked (4:14, 25; 5:6).) 1 1 2 8 0 “tw://bible.?id=45.8.16|AUTODETECT|” Returning now to the main clause of verse 8b, As children of light ever walk, Paul adds: 10. verifying what is pleasing to the Lord. Meaning: by walking constantly as children of light, and thus producing the fruit of light, you will, by your very attitudes and action, be verifying or proving��139�� what is pleasing to the Lord. That is Paul s glorious answer to the question, How can I know whether I am really a child of God, one with whom God is pleased? The answer amounts to this: Do not worry or speculate or philosophize or argue. Just go right ahead and do the will of God as he has revealed it. The proof or evidence for which you are looking will then be abundantly supplied to you.

You will have the verification in your heart. The assurance or peace will be distilled into your life as the dewdrops are distilled and impearled upon the leaves. This is Scripture s answer throughout 7 1 -1 9 0 “tw://bible.?id=45.8.16|AUTODETECT|” Rom. 8:16) 1 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=47.5.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.9|AUTODETECT|” II Cor. 5:9) 1 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.6|AUTODETECT|” Phil. 4:6) 1 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” Col. 1:10) 1 1 -1 9 0 “tw://bible.?id=61.1.5-61.1.11|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=61.1.5-61.1.11|AUTODETECT|” II Peter 1:5 11) 1 1 -1 9 0 “tw://bible.?id=43.4.34|AUTODETECT|” ). Since Jesus as the world s light, was ever walking in the light and doing the will of his Father 7 1 -1 9 0 “tw://bible.?id=43.4.34|AUTODETECT|” John 4:34) 1 1 -1 9 0 “tw://bible.?id=43.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.30|AUTODETECT|” 5:30) 1 1 -1 9 0 “tw://bible.?id=43.6.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.38|AUTODETECT|” 6:38) 1 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” ), it is not at all surprising that more than once he was given the assurance that the Father was pleased with him 7 1 -1 9 0 “tw://bible.?id=40.3.17|AUTODETECT|” Matt. 3:17) 1 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.5|AUTODETECT|” 17:5) 1 1 -1 9 0 “tw://bible.?id=40.12.18|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.12.18|AUTODETECT|” 12:18) 1 1 -1 9 0 0 ). And, although in the present life we, his followers, should not expect to hear what he heard, namely, an audible voice from heaven, the Holy Spirit will nevertheless impart that assurance also to us when we walk in the light.) 1 1 2 8 0 0 Another tender warning, the negative side of what in verses 8 10 was expressed in positive terms, follows, an admonition which recalls verse 7. Paul lovingly pleads: 11. And do not take any part in the unfruitful works of darkness. By works of darkness are meant such things as immorality, impurity, greed, filthiness, silly talk, etc. (5:3, 4), and also those mentioned in 4:25 32; briefly, any and all works belonging to the realm of depravity and inspired by its prince. Such works are called unfruitful. They are sterile in the sense that they do not glorify God, do not win the neighbor for Christ, and do not bring inner peace or satisfaction.

Note that Paul recognizes no twilight zone. Although according to Scripture there are degrees of sinfulness and also degrees of holiness, nevertheless, there is no region of the shades. A person is either a believer or an unbeliever. Works belong either to the light or to darkness. Those who have sworn allegiance to the Ruler of the realm of light must take no part whatever in the empty, futile, thoroughly disappointing, works of darkness.) 1 1 2 8 0 “tw://bible.*?id=11.12.25-11.12.33|AUTODETECT|” Does this mean now that the Ephesians should withdraw themselves from the men of the world; that they should become hermits and move as far as possible away from wicked men? Not at all! Though they are not of the world, yet they are in the world and have a mission to fulfil. Says Paul: but instead even expose��140�� them, that is, these unfruitful works of darkness. Those who belong to the realm of light cannot be neutral with respect to the work of darkness. Compromise, too, is definitely ruled out.

For example, when God says, Worship me alone, and another says, Worship idols, it will not do to try to worship Jehovah under the symbolism of images which are on the way to becoming idols. The sin of Jeroboam was an abomination to Jehovah 7 1 -1 9 0 “tw://bible.*?id=11.12.25-11.12.33|AUTODETECT|” I Kings 12:25 33) 1 1 -1 9 0 0 ). Sin must be exposed. One is not being nice to a wicked man by endeavoring to make him feel what a fine fellow he is. The cancerous tumor must be removed, not humored. It is not really an act of love to smooth things over as if the terrible evil committed by those still living in the realm of darkness is not so bad after all. With respect to this Paul continues: 12. for the things done by them in secret it is a shame even to mention.) 1 5 2 8 0 0 But if one feels ashamed even to mention the horrible deeds of those who live in darkness, how then can he expose these deeds? Lenski s answer is, To state them in our reproof is shameful not for us who make the statement in reproof, but for those who engage in these works (op. cit., p. 609). This explanation, however, impresses me as being unnatural. I wonder whether any unbiased reader of Scripture would ever have drawn that conclusion. When the apostle tells the Ephesians to expose the works of darkness, does he not mean that they (and all others for whom the letter was intended throughout the course of history) should expose them? So when he now adds in one breath that it is a shame even to mention these secret practices, is not the obvious meaning: You should expose them, for they are so very wicked, that for anyone even to mention them is shameful ?

But how were they able to expose them and yet not mention them? The answer which is clear from the entire context is that by means of a life of goodness and righteousness and truth (verse 9) they must reveal what a vast contrast there is between the works of those who walk in the light and the works of those who walk in darkness. There are sins so altogether repulsive that it is better by far never to mention them. Conditions in the pagan world of Asia Minor seem to have been particularly bad. Roland Allen, in his work, Missionary Methods: St. Paul s or Ours?, London, third edition, 1953, p. 49, remarks, If the moral atmosphere of Greece was bad, in Asia Minor it was even worse.

Continued: 13. But when all these (wicked practices) are exposed by the light��141�� they are made visible. Meaning: when, by means of contrast with the conduct of believers as children of light, the terrible deeds of wickedness that mark the sons of disobedience are thus exposed, these horrible practices are shown up for what they really are. That this is true is shown by the rule expressed in the following statement: for everything that is made visible is light; that is, whatever, whether attitudes, words, practices, etc., is made manifest by having been thus contrasted loses its hidden character, takes on the nature of light, and is seen for what it really is.) In verses 11 13 the emphasis has been on deeds rather than on the doers. It was the deeds that were exposed. However, it is readily understandable that when wicked men s evil deeds are thus laid bare, the doers are indirectly reproved.

They are made to see how great their sins and miseries are; hence, how desperately they need a radical change of life. The transition to the next line is therefore very natural: 14. Therefore he says:) Awake, sleeper,) And arise from the dead,) And Christ will shine on you. ) 1 1 2 8 0 “tw://bible.*?id=23.60.1|AUTODETECT|”

There is no sound reason here to interpret he says in any other way than in 4:8; hence, God says, for the apostle is obviously referring to these words as authoritative, What is their source? Among the many answers given the two most popular ones are: a. ) 7 1 -1 9 0 “tw://bible.*?id=23.60.1|AUTODETECT|”

Isa. 60:1) 1 1 -1 9 0 “tw://bible.*?id=23.9.2|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=23.9.2|AUTODETECT|”

Isa. 9:2) 1 1 -1 9 0 “tw://bible.*?id=23.26.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=23.26.19|AUTODETECT|”

26:19) 1 1 -1 9 0 “tw://bible.*?id=49.5.14|AUTODETECT|”

52:1); b. an early Christian hymn. As to the first, favored by Calvin, Findlay, Hodge, and others, today it seems to be in style to dismiss this at once with the remark that there is no, or only very slight, similarity between ) 7 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” Eph. 5:14) 1 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” Isa. 60:1) 1 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” . For myself, the more I study ) 7 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” Isa. 60:1) 1 1 -1 9 0 0 in the light of its own context the more I begin to see certain resemblances. It is perhaps instructive to place the two passages alongside of each other:) 7 1 2 8 0 “tw://bible.?id=23.60.1|AUTODETECT|” Isa. 60:1) 1 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” Eph. 5:14) 1 1 -1 9 0 0 ) 1 5 2 8 0 0 Arise, shine; Awake, sleeper, ) For your light has come, And arise from the dead, ) And the glory of Jehovah has risen upon you. And Christ will shine on you. ) ) ) 1 1 2 8 0 “tw://bible.*?id=23.62.4|AUTODETECT|”

1. In the context of the Isaiah passage the daughter of Zion is represented as forsaken, her land as desolate 7 1 -1 9 0 “tw://bible.?id=23.62.4|AUTODETECT|” Isa. 62:4) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” ). We read about captives and prisoners 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 0 ). Also the Ephesian passage presupposes a condition of wretchedness, the sleep of death which has or had befallen the one addressed.) 1 1 2 8 0 “tw://bible.?id=45.13.11|AUTODETECT|”
2. In both passages the one who is pictured as lying down in sleep or death is commanded to arise. Cf. ) 7 1 -1 9 0 “tw://bible.?id=45.13.11|AUTODETECT|” Rom. 13:11) 1 1 -1 9 0 “tw://bible.?id=52.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=52.5.6|AUTODETECT|” I Thess. 5:6) 1 1 -1 9 0 0 .) 1 2 2 8 0 0
3. In both the one addressed receives encouragement.) 4. The substance of this encouragement is the same in both cases, namely, that light will be imparted to the one who heretofore has been in darkness.) 1 1 2 8 0 “tw://bible.*?id=23.61.1|AUTODETECT|”
4. In Isaiah the One who imparts this light is Jehovah, in a context which by Jesus himself was interpreted as referring to himself. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=23.61.2|AUTODETECT|”

2. 1 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.21|AUTODETECT|” a with ) 7 1 -1 9 0 “tw://bible.?id=42.4.16-42.4.21|AUTODETECT|” Luke 4:16 21) 1 1 -1 9 0 0 . See also footnote 108. In Ephesians it is Christ who shines upon the formerly wretched one.) 1 1 2 8 0 “tw://bible.*?id=23.60.1|AUTODETECT|”

6. In Isaiah 40 66 deliverance from the Babylonian captivity through Jehovah s anointed Cyrus (see especially chapters 40 48) seems to be a symbol of deliverance from spiritual captivity through the gloriously anointed Servant of Jehovah (see especially chapters 49 57). Chapters 58 66, in which 60:1 occurs, speak of the glory of redeemed Zion. It is not impossible, therefore, that the early church of the new dispensation saw Christ in this passage 7 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” Isa. 60:1) 1 1 -1 9 0 0 ) as the One who causes the light of salvation to shine forth upon those who arise from their death-sleep of sin. If Jesus was able to interpret a passage from chapter 61 as referring to himself, as has just been indicated (see under 5.), why should it be impossible to explain or at least apply a passage from the immediately preceding chapter similarly?) 1 1 2 8 0 “tw://bible.?id=23.60.1|AUTODETECT|” It is my conviction, therefore, that the theory according to which, either directly or indirectly, the Ephesian passage has its root in ) 7 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” Isa. 60:1) 1 1 -1 9 0 0 must not be readily dismissed as if it were entirely out of the question. There may not be sufficient reason to consider the connection between the two passages to have been definitely established, but there certainly is no ground whatever for rejecting even the possibility of this connection.) 1 1 2 8 0 “tw://bible.?id=49.5.14|AUTODETECT|” Even so, however, there could be an element of truth in theory b. It is conceivable that though ) 7 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” Ephesians 5:14) 1 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” is in the final analysis rooted in ) 7 1 -1 9 0 “tw://bible.?id=23.60.1|AUTODETECT|” Isa. 60:1) 1 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” , the form in which the latter passage is here reproduced by Paul was that of lines from an early Christian hymn. The hymn, in other words, may have been based on the Isaiah passage. It is clear at any rate that when Paul was writing what is now called the fifth chapter of Ephesians he had hymns in mind, for he mentions them only a few verses later, namely, in 5:19. Now if ) 7 1 -1 9 0 “tw://bible.?id=49.5.14|AUTODETECT|” Eph. 5:14) 1 1 -1 9 0 “tw://bible.?id=42.15.32|AUTODETECT|” was taken from a hymn, was it an Easter hymn, according to which the commemoration of Christ s physical resurrection reminded the one addressed to live a life in harmony with his spiritual resurrection, the two resurrections being related to each other as cause and effect? Or was it perhaps a song chanted in connection with the baptism of those who professed to have been awakened out of their sleep and to have been raised from the dead when they accepted Christ, and who were by means of this hymn urged to die more fully and constantly to the old man and increasingly day by day to put on the new man ? We must confess that no one really knows for sure either the origin of these lines or the extent and manner of their use in the early church. What is certain, however, is the fact that they do not seem out of place in the present context. They apply to the man who is still living in paganism. When the wicked deeds of such a person have been exposed, the only way of escape must be clearly pointed out to him, so that he may wake up out of his sleep, may arise from the dead 7 1 -1 9 0 “tw://bible.?id=42.15.32|AUTODETECT|” Luke 15:32) 1 1 -1 9 0 0 ) and Christ may shine on him.) 1 1 2 8 0 0 In the light, however, of the entire preceding context (see especially verses 3 11) it is clear that the apostle has in mind not only the pagan but also and especially the convert. Paul s aim is to show that he who has renounced the wicked ways of the world should live a life consistent with his new standing. Therefore, instead of any longer taking part in the unfruitful works of darkness, he should emerge completely from his sleep and arise and withdraw in every respect from the wicked ways of the company of the spiritually dead. The blessed result will be that Christ will shine upon him. That would seem to be the meaning of the passage.) 1 1 2 8 0 “tw://bible.?id=5.4.29|AUTODETECT|” This, however, introduces another question. Do not these lines which the apostle is quoting with approval reverse the proper order of the elements in the process of becoming saved? Do they not seem to teach that it is man who turns to God before God turns to man? The sinner, so it would seem, is urged to wake up out of his spiritual sleep, and to arise from the dead (implying a resurrection from his death in sin), and only then will Christ shine upon him. The answer is: a. There is a long list of passages, both Old and New Testament, to which the same objection, if valid, would apply 7 1 -1 9 0 “tw://bible.?id=5.4.29|AUTODETECT|” Deut. 4:29) 1 1 -1 9 0 “tw://bible.?id=5.30.1-5.30.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.30.1-5.30.10|AUTODETECT|” 30:1 10) 1 1 -1 9 0 “tw://bible.?id=19.50.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.50.14|AUTODETECT|” Ps. 50:14) 1 1 -1 9 0 “tw://bible.?id=19.50.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=19.50.15|AUTODETECT|”

15. 1 1 -1 9 0 “tw://bible.?id=19.55.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.55.16|AUTODETECT|” 55:16) 1 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” Isa. 55:6) 1 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|”
16. 1 1 -1 9 0 “tw://bible.?id=24.18.5-24.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.18.5-24.18.10|AUTODETECT|” Jer. 18:5 10) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.31|AUTODETECT|” Acts 16:31) 1 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” Rev. 3:20) 1 1 -1 9 0 “tw://bible.*?id=20.4.18|AUTODETECT|” ). b. These passages stress human responsibility. c. None of them teaches that man is able, in his own power, to wake up or to arise from the dead. He can do this only by means of the grace of God and the power of the Holy Spirit. The very fact that he is called upon to arise from the dead implies this (see what was said about this in the interpretation of 2:1 9). In the process of becoming saved God always takes the lead.

No one is able to become converted unless God first regenerates him. Also, after basic conversion has taken place there is never a moment in a person s life when he can do anything of spiritual value apart from his Lord. d. Christ, however, is not only the Alpha (beginning) of his salvation; he is also the Omega (the end); that is, he is not on]y salvation s Originator; he is also its Rewarder. Hence, when by divine grace and power the sinner puts off the old nature and puts on the new, when more and more he awakens and arises from the dead, the light from Christ shines upon him, illumining his entire life with tender, marvelous, mellow radiance, the radiance of the Savior s loving presence. It is thus that the path of the righteous is as the dawning light that shines more and more unto the perfect day 7 1 -1 9 0 “tw://bible.?id=20.4.18|AUTODETECT|” Prov. 4:18) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 d. 5:15 21) Do not get drunk on wine, but be filled with the Spirit ) 1 1 2 8 0 “tw://bible.?id=51.1.9|AUTODETECT|” Continuing his tender admonitions with respect to the church s Glorious Renewal Paul writes: 15. Be most careful therefore how you walk.��142�� Here again, in complete harmony with what has gone before, we are shown how very necessary it is for believers to show in every way and at all times that they have repudiated their old nature and have embraced the new and godly life. That is the only effective way of verifying one s own state of salvation, exposing the unfruitful works of darkness, calling the workers to repentance, and doing all this to the glory of God. Continued: not as unwise but as wise. Cf. 1:8, 17; ) 7 1 -1 9 0 “tw://bible.?id=51.1.9|AUTODETECT|” Col. 1:9) 1 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” 4:5) 1 1 -1 9 0 “tw://bible.?id=41.1.21-41.1.34|AUTODETECT|” . The unwise are those who, having no insight into things that pertain to God and salvation, are not aiming to reach the highest goal and therefore do not know and do not even care to know what are the best means to reach it. They regard as very important what is in reality of minor value or may even be harmful, and they do not appreciate what is indispensable. They conduct themselves accordingly. Those who are wise, on the other hand, have the proper insight and walk in harmony with it. They also make a judicious use of their time.

In that trend Paul continues: 16. making the most of the opportunity. They should not wait for opportunity to fall into their laps but should buy it up, not counting the cost. In the light of the entire context the opportunity referred to is that of showing by means of their life and conduct the power and glory of the gospel, thus exposing evil, abounding in good works, obtaining assurance of salvation for themselves, strengthening the fellowship, winning the neighbor for Christ, and through it all glorifying God. The opportunity missed will never return. Let it therefore be used to the full. Read ) 7 1 -1 9 0 “tw://bible.?id=41.1.21-41.1.34|AUTODETECT|” Mark 1:21 34) 1 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” and see how much work Jesus was able to crowd into a single day, and what he did very early the next morning 7 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” Mark 1:35) 1 1 -1 9 0 “tw://bible.?id=45.1.18-45.1.32|AUTODETECT|” ). Paul adds: because the days are evil. A single glance at the preceding context 7 1 -1 9 0 “tw://bible.?id=45.1.18-45.1.32|AUTODETECT|” Rom. 1:18 32) 1 1 -1 9 0 “tw://bible.?id=45.13.11-45.13.14|AUTODETECT|” ) will show how indescribably evil were the days when this letter was written. Similar admonitions are found in ) 7 1 -1 9 0 “tw://bible.?id=45.13.11-45.13.14|AUTODETECT|” Rom. 13:11 14) 1 1 -1 9 0 “tw://bible.?id=46.7.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.7.29|AUTODETECT|” I Cor. 7:29) 1 1 -1 9 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.14-47.6.18|AUTODETECT|” II Cor. 6:14 18) 1 1 -1 9 0 “tw://bible.?id=48.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.9|AUTODETECT|” Gal. 6:9) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=51.4.5|AUTODETECT|” Col. 4:5) 1 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” . Continued: 17. Therefore do not be foolish but understand what (is) the will of the Lord. The admonition of verse 15 not as unwise is repeated in slightly different language. The Ephesians must not be without reflection or understanding. They must not show want of sense, which amounts to saying that they must not be foolish.

The connective therefore in the light of the preceding context may be interpreted as meaning: because the danger is so great, the wickedness so appalling, the opportunity so precious, and because constant watchfulness, earnest effort, and unwavering zeal are so necessary, do not be absurd. On the contrary, understand what is the will of the Lord, that is, of the Lord Jesus Christ. See 2:21; 4:1; 5:10. Do not depend on your own acumen. Do not regard the advice of other people as the ultimate touchstone of the truth. Let the will of your Lord as he has revealed it by means of his own word and example and by the mouth of his chosen messengers be your standard and guide.

See 5:10; cf. ) 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” Rom. 12:2) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.5.11|AUTODETECT|” One outstanding manifestation of want of sense is drunkenness. Its antidote, being filled with the Spirit, indicates a far better avenue to true understanding. Hence, there is a double connection between verses 17 and 18. Paul writes: 18. And do not get drunk on wine, which is associated with unrestrained living, but be filled with the Spirit. There are times when exhilaration of heart and mind is entirely proper. Scripture makes mention of shouting for joy 7 1 -1 9 0 “tw://bible.?id=19.5.11|AUTODETECT|” Ps. 5:11) 1 1 -1 9 0 “tw://bible.?id=19.32.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.32.11|AUTODETECT|” 32:11) 1 1 -1 9 0 “tw://bible.?id=19.35.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.35.27|AUTODETECT|” 35:27) 1 1 -1 9 0 “tw://bible.?id=19.16.11|AUTODETECT|” ; etc.), fulness of joy 7 1 -1 9 0 “tw://bible.?id=19.16.11|AUTODETECT|” Ps. 16:11) 1 1 -1 9 0 “tw://bible.?id=42.2.10|AUTODETECT|” ), good tidings of great joy 7 1 -1 9 0 “tw://bible.?id=42.2.10|AUTODETECT|” Luke 2:10) 1 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ), joy unspeakable and full of glory 7 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 1 1 -1 9 0 “tw://bible.?id=54.5.23|AUTODETECT|” ). Exhilaration is wrong, however, when the method of inducing it is wrong. Thus it is improper to seek excitement from the excessive use of wine. It is the abuse of wine that is forbidden, not the use 7 1 -1 9 0 “tw://bible.?id=54.5.23|AUTODETECT|” I Tim. 5:23) 1 1 -1 9 0 “tw://bible.?id=54.3.3|AUTODETECT|” ). That such abuse was a real danger in the early church, as it certainly is also today, appears from such restrictions as the following: The overseer therefore must be above reproach & not (one who lingers) beside (his) wine 7 1 -1 9 0 “tw://bible.?id=54.3.3|AUTODETECT|” I Tim. 3:3) 1 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=56.1.7|AUTODETECT|” Titus 1:7) 1 1 -1 9 0 “tw://bible.?id=54.3.8|AUTODETECT|” ); Deacons similarly (must be) dignified, not & addicted to much wine 7 1 -1 9 0 “tw://bible.?id=54.3.8|AUTODETECT|” I Tim. 3:8) 1 1 -1 9 0 “tw://bible.?id=56.2.3|AUTODETECT|” ); and Urge aged women similarly (to be) reverent in demeanor & not enslaved to much wine 7 1 -1 9 0 “tw://bible.?id=56.2.3|AUTODETECT|” Titus 2:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=56.1.6|AUTODETECT|” Intoxication is not the effective remedy for the cares and worries of this life. The so-called uplift it provides is not real. It is the devil s poor substitute for the joy unspeakable and full of glory which God provides. Satan is ever substituting the bad for the good. Has he not been called the ape of God ? Getting drunk on wine is associated with unrestrained living or dissolute behavior, recklessness 7 1 -1 9 0 “tw://bible.?id=56.1.6|AUTODETECT|” Titus 1:6) 1 1 -1 9 0 “tw://bible.?id=60.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.4|AUTODETECT|” I Peter 4:4) 1 1 -1 9 0 “tw://bible.?id=49.5.18|AUTODETECT|” ). It marks the person who, if he so continues, cannot be saved.��143�� But he need not so continue. The prodigal son of the unforgettable parable lived recklessly (an adverb cognate with the noun recklessness or unrestrained living occurring here in ) 7 1 -1 9 0 “tw://bible.?id=49.5.18|AUTODETECT|” Eph. 5:18) 1 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ). Extravagance and lack of self-control were combined in his behavior, just as in all likelihood they are combined in the meaning of the word unrestrained living used in this passage from Paul s letter to the Ephesians. Nevertheless, there was salvation for him when he repented. Let anyone who may read this take courage 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 1 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” Ezek. 33:11) 1 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” I John 1:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.1.15|AUTODETECT|” The real remedy for sinful inebriation is pointed out by Paul. The Ephesians are urged to seek a higher, far better, source of exhilaration. Instead of getting drunk let them be filled. Instead of getting drunk on wine let them be filled with the Spirit. Note the double contrast. Although it is true that the apostle makes use of a word, namely, pne�ma, which in the translation should at times be spelled with, at other times without, a capital letter , it should be capitalized in this instance, as is often the case.

Paul was undoubtedly thinking of the third person of the Holy Trinity, the Holy Spirit. Evidence in support of this view: a. the expression filled with or full of the pne�ma, when the reference is to the Holy Spirit, is very common in Scripture 7 1 -1 9 0 “tw://bible.?id=42.1.15|AUTODETECT|” Luke 1:15) 1 1 -1 9 0 “tw://bible.?id=42.1.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=42.1.67|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.67|AUTODETECT|” 67) 1 1 -1 9 0 “tw://bible.?id=42.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” Acts 2:4) 1 1 -1 9 0 “tw://bible.?id=44.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.8|AUTODETECT|” 4:8) 1 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=44.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.6.3|AUTODETECT|” 6:3) 1 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” 7:55) 1 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” 9:17) 1 1 -1 9 0 “tw://bible.?id=44.13.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.9|AUTODETECT|” 13:9) 1 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” );��144�� and b. the very contrast here in 5:18 between getting drunk on wine and being filled with the pne�ma occurs also, though in a slightly different form, in ) 7 1 -1 9 0 “tw://bible.?id=44.2.4|AUTODETECT|” Acts 2:4) 1 1 -1 9 0 “tw://bible.?id=44.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.13|AUTODETECT|” 13) 1 1 -1 9 0 0 , where the reference can only be to the Holy Spirit.��145��) 1 1 2 8 0 “tw://bible.?id=20.23.29-20.23.32|AUTODETECT|” By the ancients, moreover, an overdose of wine was often used not only to rid oneself of care and to gain a sense of mirth but also to induce communion with the gods and, by means of this communion, to receive ecstatic knowledge, not otherwise obtainable. Such foolishness, often associated with Dionysiac orgies, is by the apostle contrasted with the serene ecstasy and sweet fellowship with Christ which he himself was experiencing in the Spirit when he wrote this letter to the Ephesians (see on 1:3; 3:20). What he is saying therefore is this: getting drunk on wine leads to nothing better than debauchery, will not place you in possession of worthwhile pleasure, usable knowledge, and perfect contentment. It will not help you but hurt you. It leaves a bad taste and produces no end of woe 7 1 -1 9 0 “tw://bible.?id=20.23.29-20.23.32|AUTODETECT|” Prov. 23:29 32) 1 1 -1 9 0 0 ). On the other hand, being filled with the Spirit will enrich you with the precious treasures of lasting joy, deep insight, and inner satisfaction. It will sharpen your faculties for the perception of the divine will. Note the immediate context, verse 17. So, do not get drunk on wine, but be filled with the Spirit. ��146��) 1 1 2 8 0 0 Being thus filled with the Spirit believers will not only be enlightened and joyful but will also give jubilant expression to their refreshing knowledge of the will of God. They will reveal their discoveries and their feelings of gratitude. Hence Paul continues: 19. speaking to one another in psalms and hymns and spiritual songs. The term psalms in all probability has reference, at least mainly, to the Old Testament Psalter; hymns, mainly to New Testament songs of praise to God and to Christ (verse 14 above, in which Christ is praised as the Source of light, containing perhaps lines from one of these hymns); and finally, spiritual songs, mainly to sacred lyrics dwelling on themes other than direct praise to God or to Christ. There may, however, be some overlapping in the meaning of these three terms as used here by Paul.) 1 1 2 8 0 “tw://bible.?id=45.15.9|AUTODETECT|” The point to note is that by means of these psalms, hymns, and spiritual songs, Spirit-filled believers must speak to each other.��147�� They are not merely reciting what they have committed to memory. Daughter, do you know that your Redeemer lives? said the director to the soloist. After an affirmative answer he continued, Then sing it again, and this time tell us about it. She did, and there were tears of joy and thanksgiving in every eye. Continued: singing and making melody from your heart to the Lord. The idea of some��148�� that in the two parts of this one verse the apostle has reference to two kinds of singing: a. audible and b. inaudible , must be dismissed.

If that had been his intention, he would have inserted the conjunction and or and also between the two parts. The two are clearly parallel. The second explains and completes the first: when believers get together they should not be having wild parties but should edify each other, speaking to one another in Christian song, and doing so from the heart, to the praise and honor of their blessed Lord. They should make music with the voice or in any proper way whatever, whether with voice or instrument . Cf. ) 7 1 -1 9 0 “tw://bible.*?id=45.15.9|AUTODETECT|”

Rom. 15:9) 1 1 -1 9 0 “tw://bible.*?id=46.14.15|AUTODETECT|”

); ) 7 1 -1 9 0 “tw://bible.*?id=46.14.15|AUTODETECT|”

I Cor. 14:15) 1 1 -1 9 0 “tw://bible.*?id=59.5.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=59.5.13|AUTODETECT|”

James 5:13) 1 1 -1 9 0 “tw://bible.*?id=51.3.16|AUTODETECT|”

. For further details of interpretation see N.T.C. on Colossians and Philemon, pp. 160 163 where a closely similar passage 7 1 -1 9 0 “tw://bible.*?id=51.3.16|AUTODETECT|”

Col. 3:16) 1 1 -1 9 0 0

) is discussed more at length.) 1 3 2 8 0 0

By means of psalms, hymns, and spiritual songs believers reveal their gratitude to God. On this theme Paul now enlarges as follows: 20. giving thanks always for all things in the name of our Lord Jesus Christ to (our) God and Father. See what has been said about this passage earlier, on p. 45. In addition, the following:) Proper Thanksgiving) (1) What is it? Thanksgiving is grateful acknowledgment of benefits received. It presupposes that the person who engages in this activity recognizes three things: a. that the blessings which he enjoys were bestowed upon himself, so that in all honesty he cannot give himself the credit for them; b. that he is totally unworthy of them; and c. that they are great and manifold.) 1 1 2 8 0 “tw://bible.*?id=51.2.7|AUTODETECT|”

Paul has mentioned the giving of thanks once before in this chapter (5:4). He refers to it again and again in his epistles. So important does he regard it that he wants believers to be overflowing with thanksgiving 7 1 -1 9 0 “tw://bible.*?id=51.2.7|AUTODETECT|”

Col. 2:7) 1 1 -1 9 0 0

). Gratitude is that which completes the circle whereby blessings that drop down into the hearts and lives of believers return to the Giver in the form of unending, loving, and spontaneous adoration. Properly pursued, such giving of thanks is a self-perpetuating attitude and activity, for it implies a review of blessings received. Naturally, such a review, the purposeful concentration of attention upon benefits, causes them to stand out more clearly, resulting in increased thanksgiving. The expression of gratitude is therefore a most blessed response to favors undeserved. While it lasts, worries tend to disappear, complaints vanish, courage to face the future is increased, virtuous resolutions are formed, peace is experienced, and God is glorified.) 1 1 2 8 0 “tw://bible.*?id=2.15.0|AUTODETECT|”

(2) When must it take place? The apostle says, always. It is proper to give thanks after the blessing has been received, that is, when the situation that caused alarm has passed and quiet has been restored, as did the Israelites after their passage through the Red Sea 7 1 -1 9 0 “tw://bible.*?id=2.15.0|AUTODETECT|”

Exod. 15) 1 1 -1 9 0 “tw://bible.*?id=19.116.0|AUTODETECT|”

); as did the author of ) 7 1 -1 9 0 “tw://bible.*?id=19.116.0|AUTODETECT|”

Ps. 116) 1 1 -1 9 0 “tw://bible.*?id=66.15.0|AUTODETECT|”

after the Lord had heard his prayer; and as one day the glorious multitude will do on the shores of the sea of crystal 7 1 -1 9 0 “tw://bible.*?id=66.15.0|AUTODETECT|”

Rev. 15) 1 1 -1 9 0 “tw://bible.*?id=32.2.1|AUTODETECT|”

). It is also proper to give thanks in the very midst of distress, as did Jonah when he was in the fish s belly 7 1 -1 9 0 “tw://bible.*?id=32.2.1|AUTODETECT|”

Jonah 2:1) 1 1 -1 9 0 “tw://bible.*?id=32.2.9|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=32.2.9|AUTODETECT|”

9) 1 1 -1 9 0 “tw://bible.*?id=14.20.21|AUTODETECT|”

). It is even proper to sing songs of praise and thanksgiving before the battle has commenced, as Jehoshaphat ordered 7 1 -1 9 0 “tw://bible.*?id=14.20.21|AUTODETECT|”

II Chron. 20:21) 1 1 -1 9 0 0

). Always believers can and should give thanks because there is never a moment when they are not under the watchful eye of Jehovah whose very name indicates that his mercies are unchangeable and will never fail.) 1 1 2 8 0 “tw://bible.*?id=50.1.12-50.1.14|AUTODETECT|”

(3) For what must thanks be given? Paul answers, for all things. Hence, gratitude must be felt and expressed for blessings physical and spiritual; ordinary and extraordinary; past, present, and future (the latter, because they are included in an infallible promise); and even for things withheld and for things received. It should be constantly borne in mind that the one who, under the guidance of the Spirit, issued this admonition was himself a prisoner while he so commanded. But in spite of his chain, nay rather for his chain, he thanked God 7 1 -1 9 0 “tw://bible.*?id=50.1.12-50.1.14|AUTODETECT|”

Phil. 1:12 14) 1 1 -1 9 0 “tw://bible.*?id=47.12.10|AUTODETECT|”

). He was able to take pleasure in weaknesses, injuries, hardships, and frustrations 7 1 -1 9 0 “tw://bible.*?id=47.12.10|AUTODETECT|”

II Cor. 12:10) 1 1 -1 9 0 “tw://bible.*?id=49.1.16|AUTODETECT|”

). Again and again during this imprisonment Paul thanks God and exhorts those whom he addresses to be thankful also 7 1 -1 9 0 “tw://bible.*?id=49.1.16|AUTODETECT|”

Eph. 1:16) 1 1 -1 9 0 “tw://bible.*?id=49.5.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.5.4|AUTODETECT|”

5:4) 1 1 -1 9 0 “tw://bible.*?id=49.5.20|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=49.5.20|AUTODETECT|”

20) 1 1 -1 9 0 “tw://bible.*?id=50.1.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=50.1.3|AUTODETECT|”

Phil. 1:3) 1 1 -1 9 0 “tw://bible.*?id=50.1.12-50.1.21|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=50.1.12-50.1.21|AUTODETECT|”

12 21) 1 1 -1 9 0 “tw://bible.*?id=51.1.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.1.3|AUTODETECT|”

Col. 1:3) 1 1 -1 9 0 “tw://bible.*?id=51.1.12|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=51.1.12|AUTODETECT|”

12) 1 1 -1 9 0 “tw://bible.*?id=51.2.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.2.4|AUTODETECT|”

2:4) 1 1 -1 9 0 “tw://bible.*?id=51.3.17|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.3.17|AUTODETECT|”

3:17) 1 1 -1 9 0 “tw://bible.*?id=51.4.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.4.2|AUTODETECT|”

4:2) 1 1 -1 9 0 “tw://bible.*?id=57.1.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=57.1.4|AUTODETECT|”

Philem. 4) 1 1 -1 9 0 “tw://bible.*?id=45.8.28-45.8.39|AUTODETECT|”

). This may seem very strange. It is, however, entirely consistent with the rest of Paul s teachings, for it harmonizes beautifully with the assurance that to them that love God all things work together for good and that in all these things we are more than conquerors through him that loved us with a love from which we can never be separated 7 1 -1 9 0 “tw://bible.*?id=45.8.28-45.8.39|AUTODETECT|”

Rom. 8:28 39) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=45.8.32|AUTODETECT|”

(4) How must thanks be given? The answer is in the name of our Lord Jesus Christ, because it was he who earned all these blessings for us, so that we receive them all together with him 7 1 -1 9 0 “tw://bible.*?id=45.8.32|AUTODETECT|”

Rom. 8:32) 1 1 -1 9 0 0

). It is also he who will purify our petitions and thanksgivings and, thus purified, will present them, together with his own intercession, before the countenance of the Father.) 1 1 2 8 0 “tw://bible.*?id=42.12.16-42.12.21|AUTODETECT|”

(5) To whom must it be offered? The answer is to (our) God and Father. There are those who never give thanks at all. Like the rich fool in the parable that is recorded in ) 7 1 -1 9 0 “tw://bible.*?id=42.12.16-42.12.21|AUTODETECT|”

Luke 12:16 21) 1 1 -1 9 0 “tw://bible.*?id=45.1.21|AUTODETECT|”

they seem to give themselves the credit for everything they possess or have accomplished. There are others, however, who sense their obligations to their neighbors. They recognize secondary causes, but never the First Cause 7 1 -1 9 0 “tw://bible.*?id=45.1.21|AUTODETECT|”

Rom. 1:21) 1 1 -1 9 0 0

). Since, however, the Ephesians knew that all their blessings were constantly coming from God, the God who in Christ Jesus is their Father and since they also were aware of the fact that they constituted part of the Father s Family (see on 3:14, 15), so that every benefit which they had received, were now receiving, or would still receive, proceeded from his love, they must have been able to understand the reasonableness of the exhortation that to this God and Father of theirs they should ascribe constant thanksgiving and praise.) 1 1 2 8 0 0

Having exhorted the Ephesians with respect to their duty to God, Paul very logically concludes this section by admonishing them in regard to their obligation toward each other. He does this in words which at the same time form an excellent transition to the thoughts with which he will be occupied in the next paragraph.��149��) 1 1 2 8 0 “tw://bible.*?id=40.18.1-40.18.4|AUTODETECT|”

Paul has been urging the Ephesians to express their thanksgiving to God by means of psalms, hymns, and spiritual songs. Now in order that this may be done successfully two things are necessary: a. that the thanksgiving and praise be addressed in the proper manner to the proper person, and b. that there be harmony among the singers. In a choir every singer must know his place so that his voice may blend with that of others. In an orchestra there must be no discord. Hence, Paul states: 21. subjecting yourselves��150�� to each other out of reverence for Christ.��151�� Again and again our Lord, while on earth, emphasized this very thought, namely, that each disciple should be willing to be the least 7 1 -1 9 0 “tw://bible.*?id=40.18.1-40.18.4|AUTODETECT|”

Matt. 18:1 4) 1 1 -1 9 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

20:28) 1 1 -1 9 0 “tw://bible.*?id=43.13.1-43.13.17|AUTODETECT|”

) and to wash the other disciples feet 7 1 -1 9 0 “tw://bible.*?id=43.13.1-43.13.17|AUTODETECT|”

John 13:1 17) 1 1 -1 9 0 “tw://bible.*?id=45.12.10|AUTODETECT|”

). Substantially the same thought is also expressed in ) 7 1 -1 9 0 “tw://bible.*?id=45.12.10|AUTODETECT|”

Rom. 12:10) 1 1 -1 9 0 “tw://bible.*?id=50.2.3|AUTODETECT|”

in honor preferring one another and in ) 7 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|”

(doing) nothing from selfish ambition or from empty conceit, but in humble-mindedness each counting the other better than himself. Cf. ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 “tw://bible.?id=49.5.21|AUTODETECT|” . Affection for one another, humility, and a willingness to cooperate with other members of the body are the graces that are implied here in ) 7 1 -1 9 0 “tw://bible.?id=49.5.21|AUTODETECT|” Ephesians 5:21) 1 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” . The thought of the passage recalls what the apostle had said earlier in this same letter: with all lowliness and meekness, with longsuffering, enduring one another in love, making every effort to preserve the unity imparted by the Spirit by means ob the bond (consisting in) peace (4:2, 3). Paul knew by experience what would happen in a church when this rule is disobeyed 7 1 -1 9 0 “tw://bible.?id=46.1.11|AUTODETECT|” I Cor. 1:11) 1 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.1.12|AUTODETECT|”

12. 1 1 -1 9 0 “tw://bible.?id=46.3.1-46.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.1-46.3.9|AUTODETECT|” 3:1 9) 1 1 -1 9 0 “tw://bible.?id=46.11.17-46.11.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.17-46.11.22|AUTODETECT|” 11:17 22) 1 1 -1 9 0 “tw://bible.?id=46.14.26-46.14.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.14.26-46.14.33|AUTODETECT|” 14:26 33) 1 1 -1 9 0 0 ). He therefore stresses the fact that out of reverence for Christ, that is, with a conscious regard for his clearly revealed will, every member of the body should be willing to recognize the rights, needs, and wishes of the others. Thus believers will be able to present a united front to the world, the blessing of true Christian fellowship will be promoted, and God in Christ will be glorified.) 1 15 2 8 0 0 Chapter 4:17 6:9) Verses 5:22 6:9) Theme: The Church Glorious) II. Exhortation) urging) G lorious Renewal) 2. upon special groups) ) 5:22 6:9) 22 Wives, (be subject) to your own husbands as to the Lord, 23 for the husband is head of the wife as also Christ is head of the church, he himself (being) the Savior of the body. 24 Then, just as the church is subject to Christ so also wives (should be subject) to their husbands in everything. 25 Husbands, love your wives just as also Christ loved the church and gave himself up for her; 26 that he might sanctify her, cleansing her by the washing of water in connection with the spoken word; 27 in order that he might present the church to himself brilliant in purity, having no spot or wrinkle or any such thing, but that she might be holy and faultless. 28 That is the way husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself; 29 for no one ever hated his own flesh; on the contrary, he nourishes it and cherishes it, just as also Christ (does) the church, 30 because we are members of his body. 31 Therefore shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. 32 This mystery is great, but I am speaking with reference to Christ and the church. 33 Nevertheless, let each one of you also love his own wife as himself, and let the wife see to it that she respects her husband.) 6 1 Children, obey your parents in the Lord, for this is right. 2 Honor your father and your mother, which is a commandment of foremost significance, with a promise attached: 3 that it may be well with you and that you may be on earth a long time. 4 and fathers, do not provoke your children to anger but rear them tenderly in the discipline and admonition of the Lord. 5 Slaves, be obedient to those who according to the flesh are your masters, with fear and trembling, in the sincerity of your heart, as to Christ, 6 not in the way of eye-service as men-pleasers, but as slaves of Christ, doing the will of God from the heart, 7 with ready mind rendering service as to the Lord and not to men, 8 knowing that whatever good each one does this he will receive back from the Lord, whether (he be) slave or free. 9 And masters, do the same things for them, and stop threatening, knowing that (he who is) both their master and yours is in the heavens, and there is no partiality with him.) ) As indicated previously (see p. 208) the theme Glorious Renewal is here continued but is now applied to special groups; as follows: wives and their husbands (5:22 33); children and their parents (6:1 4); and slaves and their masters (6:5 9).) a. 5:22 33) Wives, be subject to your own husbands. Husbands, love your waves ) 1 1 2 8 0 “tw://bible.*?id=51.3.18-51.4.1|AUTODETECT|”

22. Wives, (be subject)��152�� to your own husbands as to the Lord. Some of the material found in 5:22 6:9 parallels ) 7 1 -1 9 0 “tw://bible.?id=51.3.18-51.4.1|AUTODETECT|” Col. 3:18 4:1) 1 1 -1 9 0 0 . Wherever it does, I refer the reader to N.T.C. on Colossians and Philemon, pp. 167 177, for details of exegesis. This will leave more room for expatiating in the present Commentary on those Ephesian passages that are not found in Colossians.) 1 1 2 8 0 “tw://bible.?id=54.2.13|AUTODETECT|” No institution on earth is more sacred than that of the family. None is more basic. As is the moral and religious atmosphere in the family, so will it be in the church, the nation, and society in general. Now in his kindness toward womanhood, the Lord, fully realizing that within the family much of the care of children will rest on the wife, has been pleased not to overburden her. Hence, he placed ultimate responsibility with respect to the household upon the shoulders of her husband, in keeping with the latter s creational endowment. So here, through his servant, the apostle Paul, the Lord assigns to the wife the duty of obeying her husband.

This obedience must be a voluntary submission on her part, and that only to her own husband, not to every man. What will make this obedience easier, moreover, is that she is asked to render it as to the Lord, that is, as part of her obedience to him, the very One who died for her. Continued: 23. for the husband is head of the wife. A home without a head is an invitation to chaos. It spells derangement and disaster worse even than that which results when a nation is without a ruler or an army without a commander. For excellent reasons 7 1 -1 9 0 “tw://bible.?id=54.2.13|AUTODETECT|” I Tim. 2:13) 1 1 -1 9 0 “tw://bible.?id=54.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=54.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ) it has pleased God to assign to the husband the task of being the head of the wife, hence also of the family. This headship, moreover, implies more than rulership, as is clear from the words which follow, namely, as also Christ is head of the church, he himself (being) the Savior of the body. This statement may come as a surprise to those who have been used to place undue stress on a husband s authority over his wife. To be sure, he has that authority and should exercise it, but never in a domineering manner. The comparison with Christ as head of the church 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ) reveals in what sense the husband is the wife s head. He is her head as being vitally interested in her welfare. He is her protector. His pattern is Christ who, as head of the church, is its Savior! What Paul is saying, therefore, amounts to this: the wife should voluntarily submit herself to her husband whom God has appointed as her head. She should recognize that, in his capacity as her head, her husband is so closely united to her and so deeply concerned about her welfare that his relation to her is patterned after the sacrificial interest of Christ in his church, which he purchased with his own blood!

One is reminded of those many Old Testament passages in which Jehovah s love for his people is vividly portrayed. There is, for example, the story of Hosea s unfailing tenderness toward his wife Gomer. Though the latter was not true to him, went after other lovers, and conceived children of whoredom, nevertheless Hosea, instead of rejecting her, slips away to the haunt of shame, buys her back for fifteen pieces of silver and a homer and a half of barley, and mercifully restores her to her former position of honor 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” 11:8) 1 1 -1 9 0 “tw://bible.?id=28.14.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.14.4|AUTODETECT|” 14:4) 1 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.8|AUTODETECT|” ). For similar passages describing the Husband s (Jehovah s) marvelous reclaiming love see ) 7 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.8|AUTODETECT|” Isa. 54:1 8) 1 1 -1 9 0 “tw://bible.?id=23.62.3-23.62.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.62.3-23.62.5|AUTODETECT|” 62:3 5) 1 1 -1 9 0 “tw://bible.?id=24.3.6-24.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.6-24.3.18|AUTODETECT|” Jer. 3:6 18) 1 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=24.31.31-24.31.34|AUTODETECT|” 31:31 34) 1 1 -1 9 0 0 . Let the wife, therefore, obey her husband who loves her so very, very much! And let her bear in mind that by being obedient to her husband she is being obedient to her Lord.) 1 1 2 8 0 0 Not everyone accepts this interpretation of the passage. In addition to those who interpret the clause, he himself (being) the Savior of the body as a direct reference not to Christ but to the husband as being the defender of the wife (in which case the translation becomes savior, not Savior), an interpretation so completely out of line with the immediately preceding words that it deserves no further comment, there are also those who believe that the reference to Christ as the church s Savior is a kind of aside, or else expresses a relation which Christ bears to the church which finds no analogy in that of the husband to the wife (Hodge, op. cit., p. 313). Just why the apostle would have inserted this clause if it had nothing to do with the subject is not explained. Calvin, on the other hand, in commenting on the words, And he is the Savior [or savior ] of the body, makes the following very apt remark, The pronoun he is supposed by some to refer to Christ; and by others to the husband. It applies more naturally, in my opinion, to Christ, but still with a view to the present subject. In this point, as well as in others the resemblance ought to hold.

Incidentally, I might call attention to the fact that in Calvin s own case the resemblance between a. Christ s love and care for his church and b. Calvin s love and care for Idelette certainly held. Contrary to the opinion of many who are ever picturing John Calvin as a stern, autocratic individual, here was a man who loved his wife very tenderly; while she, in turn loved and obeyed him with the same complete devotion.��153�� Says P. Schaff, in commenting on Calvin s character, and in particular on the relation between Calvin and his wife, Nothing can be more unjust than the charge that Calvin was cold and unsympathetic (History of the Christian Church, New York, 1923, Vol. VII, p. 417).) 1 1 2 8 0 “tw://bible.?id=62.4.19|AUTODETECT|” Paul summarizes the contents of verses 22 and 23 as follows: 24. Then,��154�� just as the church is subject to Christ so also wives (should be subject) to their husbands in everything. The submission of the church to Christ is voluntary, wholehearted, sincere, enthusiastic. It is a submission prompted not only by a conviction, This is right and proper because God demands it, but also by love in return for Christ s love 7 1 -1 9 0 “tw://bible.?id=62.4.19|AUTODETECT|” I John 4:19) 1 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” ). Let the same be true with respect to the submission of wives to their husbands. Moreover, that obedience must not be partial, so that the wife obeys her husband when the latter s wishes happen to coincide with her own, but complete: in everything. This little phrase must, however, not be interpreted as if it meant absolutely everything. If the husband should demand her to do things contrary to the moral and spiritual principles established by God himself, submission would be wrong 7 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” Acts 5:29) 1 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.4.19|AUTODETECT|” 4:19) 1 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.4.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ). With this exception, however, her obedience should be complete.) 1 1 2 8 0 “tw://bible.?id=43.10.11-43.10.15|AUTODETECT|” The admonition addressed to husbands begins as follows: 25. Husbands, love your wives, just as also Christ loved the church and gave himself up for her. The love required must be deep-seated, thorough-going, intelligent and purposeful, a love in which the entire personality not only the emotions but also the mind and the will expresses itself.��155�� The main characteristic of this love, however, is that it is spontaneous and self-sacrificing, for it is compared to the love of Christ whereby he gave himself up for the church. More excellent love than that is inconceivable 7 1 -1 9 0 “tw://bible.?id=43.10.11-43.10.15|AUTODETECT|” John 10:11 15) 1 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.15.13|AUTODETECT|” 15:13) 1 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 0 ). See also on 5:2.) 1 1 2 8 0 0 When a believing husband loves his wife in this fashion obedience from the side of his believing wife will be easy. Illustration taken from life: My husband loves me so thoroughly and is so good to me that I jump at the opportunity to obey him. That was putting it beautifully!) 1 1 2 8 0 “tw://bible.?id=58.9.22|AUTODETECT|” Christ loved the church and gave himself up for her, 26. that he might sanctify her, separating her unto God and to his service, that positively; and negatively: cleansing her, that is, delivering her from sin s guilt and pollution 7 1 -1 9 0 “tw://bible.?id=58.9.22|AUTODETECT|” Heb. 9:22) 1 1 -1 9 0 “tw://bible.?id=58.9.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.9.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.29|AUTODETECT|” 10:29) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” ), this two-fold process (sanctifying and cleansing) of necessity occurring simultaneously and not finished until death.��156�� Continued: by the washing of water. As to the first noun, here, as in ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” , the only other occurrence of this word in the New Testament, the right translation is in all probability washing, rather than laver or basin for washing.��157�� But while ) 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 0 (on which see N.T.C. on I and II Timothy and Titus, pp. 391, 392) speaks of a washing of regeneration and renewing by the Holy Spirit, the Ephesian passage mentions the washing of water in connection with the spoken word. Though the two passages are certainly closely related, they are not identical. This washing of water here in Eph. 2:26 can hardly have reference to anything else than to baptism. So much should be clear. However, does this mean that the rite as such purifies and sanctifies? If so I would have to retract everything I said a moment ago with reference to sanctifying and cleansing being two aspects of a lifelong process.

The meaning then would simply be this: Christ loved the church and gave himself up for her in order that he might by means of the rite of baptism with water sanctify and cleanse her. An outward rite would then impart an inward grace. An enormous significance would thus be assigned to baptism with water! That external rite would take care of just about everything. Having been baptized, little else would be needed. The death of Christ would have occurred in order to bring about that one and only necessary experience, so that thereby the person who undergoes it might be saved for all eternity.

Not many would endorse such an extreme view. But let us guard ourselves also against moving too far in that general direction.��158��) 1 1 2 8 0 “tw://bible.?id=43.17.17|AUTODETECT|” It is not the rite of baptism with water that saves. It is the washing of water in connection with the spoken word that is used as means of sanctification and cleansing. And there is nothing in the context that would indicate that this spoken word is to be restricted to the baptismal formula. Let Paul be his own interpreter. In the very next chapter (6:17) he tells the Ephesians, And take & the sword of the Spirit which is the spoken word of God. He surely cannot have meant that this sword of the Spirit which believers must wield is nothing else than the baptismal formula! It is, of course, the gospel, the entire Word of God. Compare Christ s petition, Sanctify them in the truth; thy word is truth 7 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” John 17:17) 1 1 -1 9 0 “tw://bible.*?id=43.3.5|AUTODETECT|” ). Hence, in connection with the present passage (5:26) the interpretation must be that when the meaning of baptism is explained to, understood by, and through the operation of the Holy Spirit applied to the minds and hearts of those who are baptized and, of course, this takes place throughout life the purpose of Christ s death is accomplished and believers are sanctified and cleansed. Baptism, to be sure, is important. It is a marvelous blessing. It is not only a symbol but also a seal, a picture and a definite assurance of the fact that God s gracious promise of salvation will certainly be realized in the life of the baptized individual who trusts in him. By means of this precious sacrament the gracious invitation to full surrender is made very vivid and very personal.

But it has no saving efficacy apart from the word applied to the heart by the Spirit. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” John 3:5) 1 1 -1 9 0 “tw://bible.?id=45.10.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.8|AUTODETECT|” Rom. 10:8) 1 1 -1 9 0 “tw://bible.?id=60.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.25|AUTODETECT|” I Peter 1:25) 1 1 -1 9 0 0 . It is exactly as Calvin, commenting on this passage, says: If the word is taken away, the whole power of the sacraments is gone. What else are the sacraments but seals of the word? & By the word is here meant the promise, which explains the value and use of signs. ) 1 1 2 8 0 0 The immediate purpose of Christ s self-abasement (verse 25b) having been stated in verse 26, Paul now (in verse 27) indicates the ultimate purpose; or, expressing it differently, he shows to what end Christ sanctified and cleansed the church: 27. in order that he might present the church to himself brilliant in purity. The church is even now in essence Christ s bride. However, as such she has not yet been made manifest in all her beauty. The wedding is a matter of the future.) 1 1 2 8 0 “tw://bible.?id=47.11.12|AUTODETECT|” In order to understand the present passage it is necessary to review the marriage customs implied in Scripture. First, there was the betrothal. This was considered more binding than engagement with us. The terms of the marriage are accepted in the presence of witnesses and God s blessing is pronounced upon the union. From this day groom and bride are legally husband and wife 7 1 -1 9 0 “tw://bible.?id=47.11.12|AUTODETECT|” II Cor. 11:12) 1 1 -1 9 0 “tw://bible.?id=1.34.12|AUTODETECT|” ). Next comes the interval between betrothal and the wedding-feast. The groom may have selected this period to pay the dowry to the father of the bride, that is, if this had not already been done 7 1 -1 9 0 “tw://bible.?id=1.34.12|AUTODETECT|” Gen. 34:12) 1 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.14|AUTODETECT|” ). Then there is the preparation and procession with a view to the wedding feast. The bride prepares and adorns herself. The groom also arrays himself in his best attire, and, accompanied by his friends, who sing and bear torches, proceeds to the home of the betrothed. He receives the bride and conveys her, with a returning procession, to the place where the wedding-feast will be held. Finally, the great event arrives: the wedding-feast itself, including the wedding-banquet. The festivities may last seven or even twice seven days 7 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.14|AUTODETECT|” Matt. 22:1 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.45.0|AUTODETECT|” Now Scripture again and again compares the love-relationship between Jehovah and his people, or between Christ and his church, to a bridegroom and his bride 7 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” Ps. 45) 1 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” Isa. 50:1) 1 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.54.1-23.54.8|AUTODETECT|” 54:1 8) 1 1 -1 9 0 “tw://bible.?id=23.62.3-23.62.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.62.3-23.62.5|AUTODETECT|” 62:3 5) 1 1 -1 9 0 “tw://bible.?id=24.2.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.2.32|AUTODETECT|” Jer. 2:32) 1 1 -1 9 0 “tw://bible.?id=24.3.6-24.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.3.6-24.3.18|AUTODETECT|” 3:6 18) 1 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.31.31-24.31.34|AUTODETECT|” 31:31 34) 1 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; Hos. 1 3; ) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” 11:8) 1 1 -1 9 0 “tw://bible.?id=28.14.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.14.4|AUTODETECT|” 14:4) 1 1 -1 9 0 “tw://bible.?id=40.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.9.15|AUTODETECT|” Matt. 9:15) 1 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” John 3:29) 1 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” II Cor. 11:2) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 1 1 -1 9 0 “tw://bible.?id=66.21.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.2|AUTODETECT|” 21:2) 1 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” 9) 1 1 -1 9 0 0 ). The church is betrothed to Christ. Christ has paid the dowry for her. He has bought the one who is essentially is to be eschatologically his bride:) 1 7 2 8 0 0 From heaven he came and sought her) To be his holy bride;) With his own blood he bought her,) And for her life he died, ) Samuel J. Stone, lines taken) from the hymn, The Church s) One Foundation. ) 1 1 2 8 0 “tw://bible.?id=66.19.8|AUTODETECT|” The interval of relative separation has arrived. It refers to this entire dispensation between Christ s ascension to heaven and his coming again. Now it is during this period that the bride must make herself ready. She will array herself in fine linen, glistening and pure. See ) 7 1 -1 9 0 “tw://bible.?id=66.19.8|AUTODETECT|” Rev. 19:8) 1 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” for metaphorical meaning. However, Paul looks at this preparation of the bride from the divine point of view. It is the bridegroom himself, even Christ, who here in 5:27 is described as preparing the one who one day will be manifested as his bride, so that she will be brilliant in purity. The presentation here referred to must be viewed as definitely eschatological, that is, as referring to the great consummation when Jesus returns upon clouds of glory. Not only is it true that the wife of the Lamb makes herself ready 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 1 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” ), and not only with a view to the future do God s duly appointed servants perform a function in this respect 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” II Cor. 11:2) 1 1 -1 9 0 “tw://bible.?id=50.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.1.10|AUTODETECT|” Phil. 1:10) 1 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” 2:16) 1 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.28|AUTODETECT|” Col. 1:28) 1 1 -1 9 0 “tw://bible.?id=52.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.2.19|AUTODETECT|” I Thess. 2:19) 1 1 -1 9 0 “tw://bible.?id=52.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.2.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.28|AUTODETECT|” I John 2:28) 1 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” ), but Christ himself readies her in order to present her to himself. The point stressed is, of course, that she, the church, can do nothing in her own power. She owes all her beauty to him, the bridegroom. It is for that very reason that when she is at last manifested in full view she is seen to be so brilliant in purity, that she answers the description as here given, namely, having no spot or wrinkle or any such thing, but that she might be holy and faultless. The word spot is in the New Testament confined to this passage and ) 7 1 -1 9 0 “tw://bible.?id=61.2.13|AUTODETECT|” II Peter 2:13) 1 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” . In the latter passage the word used in the original has been rendered spots (A.V., A.R.V.), and blots (R.S.V.). It there refers to persons. M.M., p. 584, quotes a passage in which it is applied similarly and can be translated dregs . The word wrinkle is in the New Testament found only here in 5:27. It occurs neither in the Septuagint nor in the Apocrypha, but is otherwise not uncommon.

It is useless to try to distinguish between the resultant reference or metaphorical sense of these two words. The combination of the two in the present passage simply stresses the fact that when in the day of days the victorious Lord of lords and King of kings presents the church to himself she will have no moral or spiritual stain whatever. The Bridegroom, because of his great love for his bride (note connection between verses 27 and 28) is going to present her to himself holy and faultless (see 1:4 for explanation). To be sure, he performs this deed of joyful public acknowledgment with a view to himself, that he may therein rejoice and be glorified, for salvation never ends in man, always in God. Nevertheless, is not this marvelous welcome which the bride will receive also her supreme honor? Does it not indicate that she is and will forever remain the object of his everlasting delight?

Cf. ) 7 1 -1 9 0 “tw://bible.?id=36.3.17|AUTODETECT|” Zeph. 3:17) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” . 28. That is the way husbands also ought to love their own wives as their own bodies; not meaning: they should love their own wives just as they love their own bodies, but they should love their own wives, as being their own bodies. The husband is the head of the wife, as Christ is the head of the church. Hence, as the church is Christ s body, so the wife is in a sense the husband s body. Thus intimately are the two united. Therefore, husbands should love their wives.

The thought of verse 25 is repeated here and strengthened. In the light of the immediately preceding context (verses 26 and 27) the thought now expressed is that not only should husbands love their wives with self-sacrificing love, a love patterned after that of Christ for his church, but also, in so doing, they should help their wives to make progress in sanctification. A large order, indeed! Husbands should love their wives for what they are and should also love them sufficiently to help them to become what they should be. He who loves his own wife loves himself, for, as already implied in the preceding statement, the wife is part of him, that is, has become intimately united with him. See on verse 31.

Paul is already thinking of the words of ) 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=52.2.7|AUTODETECT|” which he is going to quote a little later. Now if this fact, namely, that the wife is the husband s body, has been grasped, then the husband will indeed love his wife. 29. for no one ever hated his own flesh, that is, his own body; on the contrary, he nourishes it, supplies it with food, etc., and cherishes it. For nourishing see also on 6:4; for cherishing, ) 7 1 -1 9 0 “tw://bible.?id=52.2.7|AUTODETECT|” I Thess. 2:7) 1 1 -1 9 0 “tw://bible.?id=5.11.12|AUTODETECT|” . Each of these words in its own right, and even more, in combination with the other, indicates the attention that is paid to the body. Paul is, however, not thinking only of supplying the body with barely enough food, clothing and shelter to enable it to eke out a mere existence; he refers instead to the bounteous, elaborate, unremitting, and sympathetic care we bestow on our bodies. Continued: just as also Christ (does) the church, 30. because we are members of his body.��159�� There is never a moment that Christ does not tenderly watch over his body, the church. We are under his constant surveillance. His eyes are constantly upon us, from the beginning of the year even to the end of the year 7 1 -1 9 0 “tw://bible.?id=5.11.12|AUTODETECT|” Deut. 11:12) 1 1 -1 9 0 “tw://bible.?id=60.5.7|AUTODETECT|” ). Therefore we cast all our anxiety upon him, convinced that we are his personal concern 7 1 -1 9 0 “tw://bible.?id=60.5.7|AUTODETECT|” I Peter 5:7) 1 1 -1 9 0 0 ), the objects of his very special providence.) 1 1 2 8 0 “tw://bible.?id=45.12.5|AUTODETECT|” It is striking that the apostle, who has been referring to Christ as the head and to the church as his body (see especially verses 23 and 29) and who, by clear implication, has described him as the bridegroom and the church as the bride (verse 27), now suddenly refers to the individual members of that body, and even more strikingly, though not at all contrary to his custom, includes himself: we are members of his body 7 1 -1 9 0 “tw://bible.?id=45.12.5|AUTODETECT|” Rom. 12:5) 1 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” ). The reason must be that Paul, the prisoner this must never be lost sight of is deeply touched by this marvelous fact that his own life, too, is dear to the heart of him who is enthroned in heavenly majesty; and, adds Paul, as it were, so are the lives of all believers. Paul loved them all and was never able to think of himself alone 7 1 -1 9 0 “tw://bible.?id=55.4.8|AUTODETECT|” II Tim. 4:8) 1 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” ). It soothes the apostle to reflect on the truth that Christ leaves us not when the storm is high, and we have comfort for he is nigh. Therefore, also, thus is his argument, we as members of his body, urged on by his example and enabled by his Spirit, should do to others as Christ does to us. And since Christ as our head, so assiduously cares for us, members of his body, let husbands take this to heart and let them strive to emulate Christ in the loving attention which they focus upon their bodies, that is, upon their wives. This, moreover, is in harmony with the divine command��160�� recorded in ) 7 1 -1 9 0 “tw://bible.?id=1.2.24|AUTODETECT|” Gen. 2:24) 1 1 -1 9 0 “tw://bible.?id=1.2.23|AUTODETECT|” , an ordinance that has been in the background of Paul s thinking all the while and which he now finally quotes, almost exactly��161�� according to the Septuagint (Greek) translation of the Hebrew passage: 31. Therefore shall a man leave his father and his mother and shall cleave to his wife. The word therefore does not connect with anything here in 5:31. It belongs to the Genesis context. Adam rejoiced when he received Eve from the hand of Jehovah God. He gave expression to his joy and to his faith by saying, This, indeed, is bone of my bones and flesh of my flesh! She shall be called Ishshah (Woman), because she was taken out of Ish (Man) 7 1 -1 9 0 “tw://bible.?id=1.2.23|AUTODETECT|” Gen. 2:23) 1 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” ). There follows: Therefore shall a man leave his father and his mother, etc. The reasoning in Genesis is accordingly on this order: since, by virtue of creation, the bond between husband and wife is stronger than any other human relationship, surpassing even that between parents and children, therefore it is ordained that a man shall leave his father and his mother and shall cleave to his wife. God mercifully bases his marriage ordinance upon man s own natural inclination, the strong bent or desire with which the Almighty himself endowed him. Quotation continued: and the two shall become one flesh. Whatever else this may mean as to oneness in mind, heart, purpose, etc., basically, as the very words (cleave, flesh) in their combination imply, the reference is to sexual union. Cf. ) 7 1 -1 9 0 “tw://bible.?id=46.6.16|AUTODETECT|” I Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=40.19.5|AUTODETECT|” . In a very real sense, therefore, the two are no longer two but one. When we consider the fact that this intimate conjugal act is here placed in a context of love so deep, so self-sacrificing, so tender and pure that it (this love) is patterned after that of Christ for his church, it will be clear that no more noble description of the relation of a husband to his wife has ever been presented or is even possible. Incidentally, we are also shown here that consistent Christian living touches every phase of life, not excluding sex. The chain of our conduct as believers is as strong as is its weakest link. Note also, that according to this passage the two not the three, four, five, or six become one flesh. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.19.5|AUTODETECT|” Matt. 19:5) 1 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” . All adultery and promiscuity, by whatever fancy name it may be called, is here condemned. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.32|AUTODETECT|” Matt. 5:32) 1 1 -1 9 0 “tw://bible.?id=45.7.1-45.7.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.1-45.7.3|AUTODETECT|” Rom. 7:1 3) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=51.1.26|AUTODETECT|” Paul adds: 32. This mystery is great, but I am speaking with reference to Christ and the church. In a footnote I list various explanations of this passage which I cannot accept.��162�� Unless the context is kept in view a correct interpretation will be impossible. Paul has just now spoken about the marriage ordinance, in accordance with which two people become so intimately united that in a sense they become one. This mystery is great, he says. He must, therefore, be referring to marriage.

However, he makes very clear that he is not thinking of marriage in and by itself. He definitely mentions once more the link between it and the Christ-church relationship. Accordingly, I can find no better answer to the question, What is meant here by the mystery, that is, by the secret that would have remained hidden had it not been revealed? than the one given by Robertson in his Word Pictures, Vol. IV, p. 547: Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. The union of Christ with the church, so that, from the sweep of eternal delight in the presence of his Father, God s only begotten Son plunged himself into the dreadful darkness and awful anguish of Calvary in order to save his rebellious people, gathered from among all the nations, and even to dwell in their hearts through his Spirit and at last to present them even these utterly undeserving ones to himself as his own bride, with whom he becomes united in such intimate fellowship that no earthly metaphor can ever do justice to it, this even in and by itself is a mystery. Cf. 3:4 6; ) 7 1 -1 9 0 “tw://bible.?id=51.1.26|AUTODETECT|” Col. 1:26) 1 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.27|AUTODETECT|” 27) 1 1 -1 9 0 0 . But the fact that this marvelous love, this blissful Christ-church relationship, is actually reflected here on earth in the union of a husband and his wife, so that by the strength of the former bond (Christ-church), the latter (husband-wife) is now able to function most gloriously, bringing supreme happiness to the marriage-partners, blessing to mankind, and glory to God that, indeed, is the Mystery Supreme!) 1 1 2 8 0 “tw://bible.?id=62.4.18|AUTODETECT|” This idea of marriage should never be lost sight of by those who have been united in Christian matrimony. Every day the husband should ask himself, Does my love for my wife reveal the marks of Christ s love for his church? That high ideal must never be relinquished. A step toward its realization is mentioned in the words: 33. Nevertheless, let each one of you also love his own wife as himself. Note: his own wife, not someone else; each one, there is no room for exceptions; as himself, no less; constantly (implied in the present, durative imperative), not off and on.

And as far as the wife is concerned: and let the wife see to it that she respects her husband (see on verse 22). The rendering respects is probably the best one. In our English language fear (A.R.V.) is somewhat ambiguous. Though it may not be a wrong translation, for the verb fear can be employed in the sense of reverencing , nevertheless since, because of popular usage this word so easily conjures up visions of awe, dread, and fright, and since There is no fear in love; but perfect love casts out fear 7 1 -1 9 0 “tw://bible.*?id=62.4.18|AUTODETECT|” I John 4:18) 1 1 -1 9 0 0 ), it is probably better to use the word respects (R.S.V.). Let, therefore, the wife see to it that she pays her husband all respect (N.E.B.).) 1 1 2 8 0 0 133 Whether with Lenski, etc., we should begin an entirely new section here, to coincide with the chapter-division, on the basis of the circumstance that Paul s therefore often introduces something new (4:1, 17; 5:15; and so also 5:1), or should rather, with Bruce, Hodge, Scott, and many others, include 5:1, 2 with the preceding verses (so that, for example, 4:25 5:2 would form one paragraph), is largely a matter of choice. A good argument can be advanced for either position. The presence of therefore in 5:1 is not conclusive for the former of these two positions, for that word by no means always introduces a new paragraph (see 5:7). Also, why should it be necessary to accept a wide gap between 4:32 and 5:1, but an easy transition between 5:2 and 5:3? The new thought introduced in 5:1 is, after all, a logical conclusion and further development of that expressed in 4:32. Simpson remarks, There is no real break here (op. cit., p. 114).

But with respect to 5:3 Grosheide states, With the mention of immorality the apostle arrives at an entirely new subject. One good way to treat 5:1, 2 may well be that followed by several exegetes, namely, to regard it as a sub-paragraph within the paragraph 4:25 5:2.) 1 1 2 8 0 “tw://bible.?id=48.2.20|AUTODETECT|” 134 In connection with the preposition Q��� two extremes must be avoided: a. to say that Q��� = ���. Though, on the basis of the occurrence of Q��� in such passages as ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” 3:13) 1 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” and in ancient letters in which one individual signs for another, this absolute identity of meaning has been maintained, it is extremely doubtful whether the two prepositions as such ever have exactly the same force. Moreover, we do not need ) 7 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” Eph. 5:2) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” to prove the substitutionary atonement. ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.28|AUTODETECT|” Acts 20:28) 1 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” I Cor. 6:20) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.28|AUTODETECT|” Heb. 9:28) 1 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” I Peter 1:18) 1 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.2.24|AUTODETECT|” 2:24) 1 1 -1 9 0 “tw://bible.?id=2.12.13|AUTODETECT|” teach this clearly enough, especially when interpreted in the light of ) 7 1 -1 9 0 “tw://bible.?id=2.12.13|AUTODETECT|” Exod. 12:13) 1 1 -1 9 0 “tw://bible.?id=3.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.1.4|AUTODETECT|” Lev. 1:4) 1 1 -1 9 0 “tw://bible.?id=3.16.20-3.16.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.16.20-3.16.22|AUTODETECT|” 16:20 22) 1 1 -1 9 0 “tw://bible.?id=3.17.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.17.11|AUTODETECT|” 17:11) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 0 . To be avoided also, however, is b. to deny that, in the light of all of Scripture, Q���, as here used, implies Christ s substitutionary death. The vicarious death of Christ is certainly implied here, for, according to the doctrine of Scripture throughout, in what other way could Christ have died for us that is, for our benefit, in our interest than by dying in our stead?) 1 1 2 8 0 0 135) 1 1 2 8 0 “tw://bible.?id=44.21.26|AUTODETECT|” The word �������� is very general in meaning. It might include peace, meal, and drink offerings such as were offered by (or for) those who wished to be released of a temporary Nazirite vow 7 1 -1 9 0 “tw://bible.?id=44.21.26|AUTODETECT|” Acts 21:26) 1 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” ). It could also refer to alms or gifts to the poor, of whatever character 7 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” Acts 24:17) 1 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” ), or even to the offering up of the Gentiles, now Christians, to God 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” Rom. 15:16) 1 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=58.10.10|AUTODETECT|” Heb. 10:10) 1 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.10.14|AUTODETECT|” 14) 1 1 -1 9 0 0 it refers to Christ s offering of himself for sin, once for all.) 1 1 2 8 0 “tw://bible.?id=41.12.33|AUTODETECT|” The word �����, too, is very comprehensive in connotation. Its association with bloody sacrifices or with the altar upon which these are offered is common 7 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|” Mark 12:33) 1 1 -1 9 0 “tw://bible.?id=42.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.2.24|AUTODETECT|” Luke 2:24) 1 1 -1 9 0 “tw://bible.?id=42.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.1|AUTODETECT|” Luke 13:1) 1 1 -1 9 0 “tw://bible.?id=44.7.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.42|AUTODETECT|” Acts 7:42) 1 1 -1 9 0 “tw://bible.?id=46.10.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.18|AUTODETECT|” I Cor. 10:18) 1 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” ). Thus, it also suits Christ s bloody self-sacrifice upon the cross 7 1 -1 9 0 “tw://bible.?id=58.7.27|AUTODETECT|” Heb. 7:27) 1 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 “tw://bible.?id=58.10.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=58.10.27|AUTODETECT|” 10:27) 1 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” ). But its use is not limited to bloody offerings or to anything that is consumed on the altar. Abel s offering was associated with blood; not that of Cain. Yet the same word ����� refers to both of these offerings or sacrifices 7 1 -1 9 0 “tw://bible.?id=58.11.4|AUTODETECT|” Heb. 11:4) 1 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” ). This is also the word used to describe the gift which Paul received from the Philippians by the land of Epaphroditus 7 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” Phil. 4:18) 1 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” Phil. 2:17) 1 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.15|AUTODETECT|” Heb. 13:15) 1 1 -1 9 0 “tw://bible.?id=58.13.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.13.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=60.2.5|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.2.5|AUTODETECT|” I Peter 2:5) 1 1 -1 9 0 0 the word is used in a definitely figurative sense. Christian life and conduct, springing from faith, the sacrifice of praise, goodness and generosity, all such things, when offered to God in the proper spirit of humility and gratitude, are sacrifices.) 1 3 2 8 0 0 136 On the imitation of Christ see also Willis P. De Boer, The Imitation of Paul, An Exegetical Study, doctoral dissertation submitted to the Free University of Amsterdam; Kampen, 1962.) 137 With Robertson, Word Pictures, Vol. IV, p. 542, I regard 4��� to be not imperative but present indicative. His rendering is, You know recognizing by your own experience. Implied in this translation is the fact that basically the finite verb refers to a knowledge by intuition or by reflection, the participle to a knowledge by observation and/or experience. Hodge (op. cit., p. 285) believed that the finite verb referred to what Paul had said in verse 3, the participle to what follows it in verse 5.

Though this separation may appear somewhat unnatural, yet the very wording of verse 5 proves that Paul reverts to what he had said in verse 3. Still others refer to the familiar Hebrew idiom according to which two forms of the same word occurring in immediate sequence strengthen the idea that is being expressed: Thus, dying thou shalt die means thou shalt surely die ; cf. blessing I will bless and multiplying I will multiply. However, the idiom used here in 5:5 is not exactly the same, since the finite verb and the participle are forms of different verbs. As many translators see it, the combination of the two Greek forms so closely related in meaning could still convey an emphasis similar to that of the Hebrew idiom. If not, then Robertson s more literal rendering must be regarded as correct.) N.T.C. W.

Hendriksen, New Testament Commentary) 1 1 2 8 0 “tw://bible.?id=48.5.22|AUTODETECT|” 138 The variant fruit of the Spirit, though supported not only by many late and definitely inferior manuscripts but even by the valuable p46, is probably an assimilation to ) 7 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.11.28|AUTODETECT|” 139 The verb �������� has various meanings: a. to put to the test, examine 7 1 -1 9 0 “tw://bible.?id=46.11.28|AUTODETECT|” I Cor. 11:28) 1 1 -1 9 0 “tw://bible.?id=47.13.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.5|AUTODETECT|” II Cor. 13:5) 1 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” ); b. to prove or verify by means of testing 7 1 -1 9 0 “tw://bible.?id=46.3.13|AUTODETECT|” I Cor. 3:13) 1 1 -1 9 0 “tw://bible.?id=60.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.7|AUTODETECT|” I Peter 1:7) 1 1 -1 9 0 “tw://bible.?id=46.16.3|AUTODETECT|” ); and c. to approve 7 1 -1 9 0 “tw://bible.?id=46.16.3|AUTODETECT|” I Cor. 16:3) 1 1 -1 9 0 0 ). Here the second meaning best suits the context.) 1 2 2 8 0 0 140 For a discussion of the verb ����� and a tabulation of its seventeen New Testament occurrences see N.T.C. on the Gospel according to John, Vol. II, pp. 324, 325, footnote 200.) 141 As I see it the phrase Q�x ��� ����� modifies the immediately preceding ���������, just as in verse 12 the parallel phrase Q�� �P��� should be construed with the similarly immediately preceding ��������.) 1 1 2 8 0 “tw://bible.?id=44.26.5|AUTODETECT|” 142 Should we read, Look therefore how carefully you are walking ? Or rather, Look therefore carefully how you walk ? In other words, is the correct reading ��� ������ or is it ������ ���? A good case can be presented in defense of either. For myself I like Foulkes reasoning in favor of the second reading. He writes, This is a command that is essentially more likely to come from Paul s pen than that they should walk precisely or strictly . Paul could well use this word in its superlative form of his former life as a Pharisee 7 1 -1 9 0 “tw://bible.?id=44.26.5|AUTODETECT|” Acts 26:5) 1 1 -1 9 0 0 ), but to use it of the Christian life would have conveyed too much of a suggestion of renewed legalism (The Epistle of Paul to the Ephesians, An Introduction and Commentary, Grand Rapids, Mich., 1963, p. 149). Either way, however, the emphasis is on the importance of Christian conduct.) 1 1 2 8 0 “tw://bible.?id=46.6.9|AUTODETECT|” 143 There are those who point out that etymologically ����� describes the condition of the person who cannot be saved. But here one would have to determine first of all what the word saved actually means in such a case. And even if this were determined, it would still remain true that, although derivations and word histories are instructive and do shed some light on meanings, actual use of a word in a given context is far more important. When, accordingly, I state that the person in question, if he so continues, cannot be saved, this conclusion is based not on etymology, nor on semantics, but on clear scriptural teaching 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” I Cor. 6:9) 1 1 -1 9 0 “tw://bible.?id=46.6.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.10|AUTODETECT|” 10) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 144 The fact that here, in 5:18, by way of exception, we read � �������� does not invalidate this conclusion. The preposition � covers a very wide area, especially in Koine Greek, in this case an area probably even broadened by the influence of Hebrew be, either directly, or indirectly via the LXX. Also, the suggestion that in the present case the unusual phrase was selected in order to convey the fact that the Holy Spirit is not only the agent by whom believers are filled but also the One in whom they are filled must not be lightly dismissed.) 145 This rather generally accepted view as to the reference here in 5:18 to the Holy Spirit must therefore be maintained over against Lenski who calls it impossible (op. cit., p. 619).) 146 On this passage see also J. M. Moffatt, Three Notes on Ephesians, Exp, Eighth Series, No. 87 (April, 1918), pp. 306 317.) 147 The reflexive ������ is here used as a reciprocal as was the case in 4:32; hence, not for yourselves (Lenski) nor to yourselves (A.V.), but to one another. See N.T.C. on Colossians and Philemon, p. 161, footnote 137.) 148 See Salmond, op. cit., p. 364.) 149) With A.R.V. and Lenski I include this verse in the present section, contrary to the paragraphing found in R.S.V., Hodge, etc.

The reasons given by Lenski for so doing are mine also, namely, a. the sentence simply continues, with durative present participle similar to those that precede; b. the mention of mutual subjection here in verse 21 differs from subjection of wives to husbands, children to parents, and slaves to masters, discussed in the next section; and c. a new subject begins with verse 22: table of household duties.) It is necessary to add, however, that the relation between verse 21 and those that follow is close, since in both cases the matter of willingness to subject oneself is discussed. In fact verse 22 borrows its implied predicate from verse 21. Note how N.E.B., probably to indicate the transitional nature of verse 21, makes of it a little paragraph all by itself.) 150 The simplest construction would be to regard all these five present participles speaking, singing, making melody, giving thanks, and subjecting (yourselves) as governed by be filled with the Spirit (5:18). So construed, all of them have the force of present imperatives. When one is filled with the Spirit he will wish to engage in the activities indicated by the participles. A hostile attitude toward these activities, or an attempt at unconcern or so-called neutrality, shows that the individual to whom this would apply is not Spirit-indwelt.) 151 The better manuscripts read �������, not ���� on which A.V. in the fear of God is based.) 1 1 2 8 0 “tw://bible.?id=51.3.18|AUTODETECT|” 152 The verb is undoubtedly to be supplied from the preceding verse 7 1 -1 9 0 “tw://bible.?id=51.3.18|AUTODETECT|” Col. 3:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 153 Read Edna Gerstner s Idellete, Grand Rapids, Mich., 1963. This is a biographical novel rich in authentic detail. Cf. L. Penning, Life and Times of Calvin, translated by B. S. Berrington, London, 1912, pp. 145 148.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” 154 The interpretation of ��� as if it is always adversative has led to many wrong interpretations, one of them being that the apostle meant to say, But even though the relation of Christ to the church is unique, for he is the Savior of the body and as such cannot be imitated, nevertheless wives should be subject to their husbands, etc. What is forgotten is the fact that ��� has other meanings besides but, yet, nevertheless. I agree with Grosheide when he states that in the present instance ��� summarizes (op. cit., p. 87). This view is also in line with L.N.T. (A. and G.), p. 38, which interprets the meaning of the particle as used here in 5:24 to be now, then; meaning No. 6. It is true that there is a sense in which the act whereby Christ saved the church cannot be imitated, as has been explained in detail in my comments on 5:1. There is, however, also a sense in which Christ s sacrificial love can and should serve as an example. To be sure, ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” is true, but so is ) 7 1 -1 9 0 “tw://bible.?id=62.3.16|AUTODETECT|” I John 3:16) 1 1 -1 9 0 0 ! To deny this, as happens so frequently, even in the name of Calvinism, is a superimposition of doctrine on exegesis with which John Calvin himself would never have agreed, as is indicated by his own comments on this passage.) 1 1 2 8 0 “tw://bible.?id=46.16.22|AUTODETECT|” 155 I base this interpretation not so much on the use of ����� instead of ����� here in 5:25, as on the manner in which the love that is required of husbands is here described, namely, as a love patterned after that of Christ for his church. As to the verb ����� itself in comparison with �����, Paul uses the latter only twice 7 1 -1 9 0 “tw://bible.?id=46.16.22|AUTODETECT|” I Cor. 16:22) 1 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=56.3.15|AUTODETECT|” Titus 3:15) 1 1 -1 9 0 0 ). He uses ����� more than thirty times. Evidently the verb �����, though in most cases (as here) retaining its full distinctive meaning, is beginning to push out the verb �����, by absorbing some of its contents. A clear distinction is not always demonstrable. See N.T.C. on the Gospel according to John, Vol. II, pp. 494 500.) 1 2 2 8 0 0 156 The fact that the aorist active subjunctive ����� is followed by the aorist active participle ��������� does not necessarily mean that Christ by his death first cleansed his people and that he then subsequently sanctifies them. The aorist as such can refer to either antecedent or simultaneous action. In the present instance it is hard to construe this participle in the former sense. The fact that verb and participle are aorists, moreover, does not in any way indicate the amount of time involved, whether it be short or long. Although it is true that justification takes place once for all, while sanctification is a continuous process, the present passage does not in any way prove that the participle cleansing refers exclusively to justification, while the verb sanctify refers exclusively to sanctification. The distinction is probably simply between the negative and the positive aspects of the operation of the Holy Spirit in the hearts and lives of God s children.) 157 Simpson, who made a special study of this word, points out that A ������, not �x �������, is the LXX vocable for the laver of Judaism, and that �������, both in Attic and Hellenistic Greek, as often signifies the act of washing as the vessel or the locality of ablution. See his work, The Pastoral Epistles, London, 1954, pp. 114 ff.) 1 1 2 8 0 “tw://bible.?id=56.3.5|AUTODETECT|” 158 It is interesting to read Lenski s very positively expressed views regarding this matter, op. cit., pp. 632 635. He stresses the fact that Paul is referring to baptism with actual water, most definite water. He further emphasizes that this baptism with water is a washing of regeneration in the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=56.3.5|AUTODETECT|” Titus 3:5) 1 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” ), and that the phrase in connection with the spoken word unquestionably refers to the baptismal formula as spoken by the administrant. As to the statement by Robertson, namely, Neither there [) 7 1 -1 9 0 “tw://bible.?id=46.6.11|AUTODETECT|” I Cor. 6:11) 1 1 -1 9 0 “tw://bible.?id=49.5.26|AUTODETECT|” ] nor here [) 7 1 -1 9 0 “tw://bible.?id=49.5.26|AUTODETECT|” Eph. 5:26) 1 1 -1 9 0 0 ] does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion, he remarks, The plainest Greek is not proof against dogmatic prejudice, a warning to all exegetes. The warning in connection with the dogmatic prejudice should certainly be taken to heart by all of us. Was it taken fully to heart by Lenski?) 1 5 2 8 0 0 A.V. Authorized Version (King James)) A.R.V. American Standard Revised Version) R.S.V. Revised Standard Version) M.M. The Vocabulary of the Greek New Testament Illustrated from the Papyri and Other Non-Literary Sources, by James Hope Moulton and George Milligan (edition Grand Rapids, 1952)) 159 Although Hodge, Simpson and others favor the retention of the words of his flesh and of his bones (A.V.), the latter claiming that they have strong MSS. support, and the former that they are required by the context, I cannot join their company. The external evidence for their retention does not impress me as being nearly as strong as is that for their omission, and since in the present paragraph the oneness of Christ and his church has been stressed over and over, I do not see that anything is lost when they are left out.) 1 1 2 8 0 “tw://bible.?id=40.19.5|AUTODETECT|” 160 As G. Ch. Aalders has pointed out in his commentary Het Boek Genesis (a volume in Korte Verklaring der Heilige Schrift), Kampen, 1949, Vol. I, p. 127, this is indeed a divine command or ordinance. If those were right who are of the opinion that the Genesis passage (whether ascribed to Adam or to Moses) merely indicates what usually happens, or prophetically, what will generally happen, namely, that a man will leave his father and his mother, etc., the Lord would not have appealed to it as to an ordinance of God 7 1 -1 9 0 “tw://bible.?id=40.19.5|AUTODETECT|” Matt. 19:5) 1 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.6|AUTODETECT|” 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.5.31|AUTODETECT|” 161 The phrase ��v �����, with which the passage opens here in ) 7 1 -1 9 0 “tw://bible.?id=49.5.31|AUTODETECT|” Eph. 5:31) 1 1 -1 9 0 0 and which has been interpreted variously, should really present no difficulty. It represents the Hebrew al kn = therefore. The Septuagint has ����� ������: on account of this, but the meaning is the same. See my doctoral dissertation The Meaning of the Preposition ��� in the New Testament, 1948, p. 93.) 1 3 2 8 0 0 162 The following are just a few of the many that have been offered. The mystery is: God s purpose to unite all things in Christ, the oneness of believers with Christ, the fact that two can become one, the mysterious attraction of male for female and vice versa, the sacrament of marriage. The Roman Catholic view is in line with the rendering found in the Vulgate: sacramentum hoc magnum est. Calvin comments: They have no ground for such an assertion [that marriage is a sacrament], unless it be that they have been deceived by the doubtful signification of a Latin word, or rather, by their ignorance of the Greek language. If the simple fact had been observed that Mystery is the word used by Paul, a mistake would never have occurred. We see the hammer and anvil by which they fabricate this sacrament.& This blunder arose from the greatest ignorance.

And it is true, indeed, that if in order to be a sacrament a custom must have been instituted by Christ and if it must be a visible sign of invisible grace (Augustine), then marriage cannot properly be called a sacrament.) N.E.B. New English Bible) )