Ephesians 5

David Lipscomb Commentary On Ephesians 5Ephesians 5:1 Be ye therefore imitators of God,—He had just given the example of God in forgiving us and urged that in like manner we should forgive one another. [This phrase is unique and striking. The word therefore implies that this imitation of God must be chiefly in his essential attribute of love. It is instructive to observe that the Lord’ s startling command: “ Ye therefore shall be perfect, as your heavenly Father is perfect” (Matthew 5:48), is explained both by the context and the parallel passage, to mean, “Be ye merciful, even as your Father is merciful” (Luke 6:36). God’ s mercy in forgiving us suggests a rule of conduct for us in the mutual relation of Christian fellowship. The model to be followed is seen in Jesus Christ— a divine-human personality, in which God’ s exceeding kindness is manifested, while every expression seen in Christ, his person, his words, his acts, his sufferings, express really the loving-kindness of God. When, accordingly, Jesus Christ is taken as the model of that which Christians should be in their relations with one another, it is not alone as the model of that which Christians should be in their relations with one another, it is not alone as the model of a per­fect humanity, but also as a model of such a humanity, express­ing what is divine in utmost tenderness, compassion, and love.]as beloved children;—He exhorts us to be imitators of God in his forgiveness and in his loving spirit, because beloved chil­dren should always imitate, and will always strive to imitate, what is good in a beloved father.

Forgiving love being one of the great glories of our Father, it has been made peculiarly attractive in our eyes because it has been exercised by him toward us, therefore, it ought to induce us to show the same spirit.Ephesians 5:2and walk in love,—Love prompts to do good, to benefit, to deny self to help. [The imitation must take effect in the prac­tical, unmistakable form of a loving course of life.]even as Christ also loved you, and gave himself up for us,—He who was the Lord (John 1:1), in heaven, with God, endowed with honors and glories with the Father that surpassed all other honors and glories of the universe, saw man had brought death and ruin, temporal and eternal, upon himself, that he was helpless and hopeless in that ruin. With man in this condition, heaven lost its charm to him.

He gave it all up; he came to earth, clothed him­self with human weakness and human infirmities to rescue man. Jesus Christ, imbued with the true spirit of heroism, served and suffered for man. He found more pleasure in the crown of thorns and the cross of Calvary, with the door open for man’ s return to his Father’ s house, than he found in heaven, with all its glories, with the door shut against man. This was heroism, this was vicarious service and suffering. Jesus is the truest, the greatest hero of the universe. Let us adore and honor him as such.an offering and a sacrifice to God for an odor of a sweet smell.—The odor of such a sacrifice was a sweet incense to God.

With such he was well pleased. If we sacrifice to do good and to save others from sin, such sacrifices will be a sweet savor to the Lord— he will be pleased with those who make such sacri­fices.Ephesians 5:3 But fornication,—Not only fornication, but everything of the same nature, or that leads to it, is to be avoided.

Forni­cation embraces all unlawful indulgence of the lusts.and all uncleanness,—Unnatural and perverted indulgence of the lusts as in Sodom (Genesis 19:5-8), as pictured in Romans 1:27-32.or covetousness,—This is the unlawful desire of what be­longs to another, or such an excessive desire for it as to lead to the use of unlawful means to obtain it. Such a desire is the worship of it. The desire for it is above the desire to obey God. God is disobeyed to obtain it, hence it is idolatry, because wealth becomes the object supremely loved and sought. He who, there­fore, sacrifices duty to God, who makes gain the great object of his pursuit, is a covetous man. He cannot be a Christian, and should not, according to the apostle, be recognized as such.let it not even be named among you, as becometh saints;—The inconsistency of all such sins with the character of saints is such as should forbid the very mention of them among Chris­tians.

Instead of indulging in such conversation, their thoughts should turn to joyful words of praise and thanksgiving to God.Ephesians 5:4nor filthiness,—Obscene and degrading practices. [Not simply obscenity, but whatever is vile or disgusting in speech or conduct.]nor foolish talking,—Such talk as is characteristic of fools. That is, frivolous and senseless.or jesting,—Supposed to be witty repartee that ridicules modesty and throws contempt on the virtue of good men and women.which are not befitting:—Foolish talking and jesting are not the ways in which Christian cheerfulness should express itself. [All witty speech uttered for its own sake is not fitting for a Christian whose tongue is to become consecrated to the service of Christ.]but rather giving of thanks.—[This is the proper tone of Christian speech, and this will drive off the evil habits of which mention has just been made.

The blessedness in Christ is the source of joy and gladness, but its joy is expressed in thanksgiv­ing and praise.]Ephesians 5:5 For this ye know of a surety, that no fornicator, nor un­clean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.—Cannot be­come their servants. [What a doom awaits the covetous man! He, like the sensualist, is to be excluded from the kingdom of God. For unto the impenitent and unbelieving there is but one home in eternity. Hell is made up of the profane, the sensual and the vile; and its supremest horrors arise from its being the place where will be gathered all the corrupt and unholy dwellers of a fallen world; all who are so impure that they cannot be admitted into heaven.]Ephesians 5:6 Let no man deceive you with empty words:—Some false teachers doubtless taught that such practices did not affect the character of a child of God. That as sin abounded, grace could much more abound. [Here it seems that the apostle had in view, not only worldly condonation of evil or low heathen morality, but to some who held that the things done in the body, being evil only in the body, could not touch the spirit.]for because of these things cometh the wrath of God upon the sons of disobedience.—Participants in such sins, in what­ever age of the world, in heathen or Christian lands, are under the wrath of God on account of them and while they thus remain can therefore have no inheritance in the kingdom of Christ and God.Ephesians 5:7 Be not ye therefore partakers with them:—If they partook of their sins, they would necessarily partake of their punishments. They should therefore refuse all partnership with them.

Their natural instinct recoiled from partnership in their punishment, so their spiritual instinct should recoil from partnership in their sin.Ephesians 5:8for ye were once darkness,—The Gentile Christians were formerly in their heathenish darkness, and practiced such abomi­nations. [They who walk in darkness are said to be themselves darkness— new sources, so to speak, of the darkness which hates and quenches the light, both to themselves and to others. The light which was in them becomes darkness.]but are now light in the Lord:—The light which blesses men is all concentrated in Jesus Christ.

As the light, he imparts new possibilities of life to those who otherwise were hopelessly dead in trespasses and sins. The light of Christ enters into the heart through faith, and produces a high and spiritual order in the life that is thus begotten and sustained, as the apostle says, by “ the light of the gospel of the glory of Christ. . . . Seeing it is God, that said, Light shall shine out of darkness, who shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:4-6).walk as children of light—Having been taught the truth as it is in Jesus, and being in the light, they were to walk according to the teachings of this life, as children reared in the light.Ephesians 5:9(for the fruit of the light—The fruit of the light, of know­ing and doing this truth of God, is to produce a life in goodness and righteousness and truth. [The metaphor is a striking one, but literally correct, inasmuch as light is the necessary condition of that vegetative life which grows and yields fruit, while darkness is the destruction, if not of life, at any rate of fruit-bearing perfection.]is in all goodness—[This stands first, as the most visible and obvious form of Christian excellence— that for which every one looks in a religious man, and which all admire when it is seen. Goodness is love embodied; it is the sanctification of the heart and its affections, renewed and governed by the love of God in Christ. Love, as the Christian knows it, is of God, for “ herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” (1 John 4:10-11). This is the faith that makes good men— the best in the world.

So “the fruit of the light is in all goodness.” ]and righteousness—[The principle of righteousness includes everything in moral and spiritual worth, and is often used to denote in one word the entire fruit of God’ s grace in man. Righteousness is loyalty to God’ s holy and perfect law revealed through Jesus Christ; it is the love of that law in man’ s innermost spirit, it is the quality of a heart one with “ the law of the Spirit of life in Christ Jesus” (Romans 8:2), reconciled to it as it is reconciled to God himself in Christ Jesus.]and truth),—Truth signifies the inward reality of goodness and righteousness.

Truth does not mean veracity alone, the mere truth of the lips. Truth of words requires a reality behind itself. The acted falsehood is excluded, the hinted and intended he no less than that expressly uttered. Beyond all this, it is the truth of the man that God requires— speech, action, thought, all consistent, harmonious and transparent, with the light of God’ s truth shining through them. Truth is the harmony of the inward and the outward— correspondence of what the man is in himself with which he appears to be. Now, it is only children of light, only men thoroughly good and upright who can, in this strict sense, be men of truth.Ephesians 5:10proving what is well-pleasing unto the Lord;—The ex­hortation given in verse 8, interrupted by the enforcement in­troduced in verse 9, is now continued and explained.

Believers are required to walk as children of light examining and determin­ing from a prayerful study of the scriptures what is acceptable to the Lord. They are to regulate their conduct by a regard to what is well-pleasing to the Lord. (Romans 12:2; 1 Thessalonians 5:21).

That is the ultimate standard of judging whether anything is right or wrong, worthy or unworthy of those who have been en­lightened by the gospel. This injunction comes fitly, therefore, in connection with the foregoing earnest exhortation, as to the kind of living suitable to those who are “ light in the Lord.”Ephesians 5:11and have no fellowship with the unfruitful works of darkness,—Have no part, be not partakers in these works which grow up in heathen darkness. They are called unfruitful, since they bear no good fruit, no good results to him who prac­tices them or to the world, but only evil and degrading. [Those who have things in common; who are congenial; who have the same views, feelings and interests; and who therefore delight in each other’ s society are said to be in fellowship. In this sense believers have fellowship with God and with each other. So we are said to have fellowship in anything in which we delight and of which we partake. To have fellowship with the works of darkness, therefore, is to delight in them and to participate in them.

All such association is forbidden as inconsistent with the character of the children of light.]but rather even reprove them;—Condemn them, testify both by precept and example that they are degrading. [When the Spirit is said to reprove men of sin (John 16:8-11), it means that he sheds such light on their sins as to reveal their true char­acter, and to produce the consequent consciousness of guilt and pollution. Paul says the effect of preaching the gospel produces conviction— which is explained by saying: “ The secrets of his heart are made manifest.” (1 Corinthians 14:25-26).

The duty, there­fore, here enjoined is to shed light on these works of darkness; to exhibit them in their true nature as vile and destructive. By this method they are corrected. So we see that so far as human agency in the production of sin is concerned, it is limited to the holding forth the word of life; or letting the light of divine truth shine into the darkened minds of men, and upon their evil deeds.]Ephesians 5:12for the things which are done by them in secret it is a shame even to speak of.—It is thought that this refers to the impure lascivious practices performed in the worship of the heathen gods. All the worshipers indulged in lewd practices as part of their worship. It was done in the secret recesses of the temple.Ephesians 5:13 But all things when they are reproved are made manifest by the light:—All those wicked practices performed in secret, which he commanded them to reprove, are exposed in their hideousness and corruptness through the light of the gospel.for everything that is made manifest is light.—Whatever makes manifest the wicked and evil results of these practices is light.Ephesians 5:14 Wherefore he saith,—It is not known who said this. Probably Christ.

It is thought by some to be a portion of a hymn sung in that age of the church, referring to Jesus.Awake, thou that sleepest,—This is addressed to those per­sons so sunk in their degrading practices of heathenism, both in their worship and in their social life, and are addressed as asleep. [The sleeper is one not yet a Christian, on whom the light is about to shine.]and arise from the dead, and Christ shall shine upon thee.—They were dead in trespasses and sins, and in view of this ter­rible condition, the appeal was made. The call was: Awake from your lethargy, the sleep of death, and Christ shall give you light.

Jesus said: “ Verily, verily, I say unto you, The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” (John 5:25). [This does not mean that the dead must be revived before they hear the voice of the Son of God, but that his voice causes them to live. So the pas­sage before us does not mean that those asleep must arise from the dead and come to Christ for the light; but the light which Christ sheds around him through the gospel has power to awaken the sleeping dead. Thus the passage is a confirmation of what is said in verse 13, that everything made manifest by the light is light.]Ephesians 5:15 Look therefore carefully how ye walk,—See that you walk strictly, but consider well the kind of strictness. Do not walk loosely without fixed principles of action; but make sure that your rules are of the true kind. Many are strict who are not wisely strict; they have rules, but not good rules. We are to ascertain the clear line of right as revealed by the word of the Lord, and then keep to it strictly.not as unwise, but as wise;—Not as fools who dose their eyes to the light, but to the wise who take in the full light. [This clause explains first on the negative, and then on the affirmative side of the foregoing: both the strictness of their walk and the way in which that strictness was to be shown were to reflect the spirit of wise men and not of fools.

It is not folly that is reproved, but easy-mindedness, want of earnest considera­tion in a matter so infinitely vital, so as to know what is truly best, and affords a lesson of consistency to those who behold their walk.]Ephesians 5:16redeeming the time,—So use the time left as to rescue as far as possible the time already lost in the days of darkness when you lived in sin.because the days are evil.—The times were evil tempting them bade into sin. [Evil days mean days in which evil abounds. This is parallel to the expressions, “evil and adulterous genera­tion” (Matthew 12:39), and “this present evil world” (Galatians 1:4).

Because sin abounds is a good reason why Christians should seize upon every opportunity to do good; and also why they should make the most of time. The same exhortation is found in these words: “ Walk in wisdom toward them that are without.” (Colossians 4:5). In the passage before us, Paul says to walk in wis­dom “ redeeming the time.” So that this right use of time, or this seizing of every opportunity for doing good, is in both places represented as the evidence and the effect of wisdom, that is, of divine truth which is the wisdom of God, which he has revealed. (1 Corinthians 2:6-13). Paul most likely had in view the special difficulties of the then present time, but his words have a perma­nent bearing on each following period with its new phases of difficulty, all related as they are to the permanent underlying difficulty, sin.]Ephesians 5:17 Wherefore be ye not foolish,—He who closes his eyes and ears to the truth is unwise. [The wherefore bears on all the preceding argument— because ye are children of light; because the light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. Foolish is equivalent to senseless.]but understand—To understand is both to know and to lay to heart, as in the parable of the sower: “ When any one heareth the word of the kingdom, and understandeth it not”— does not consider or ponder it—“ then cometh the evil one, and snatcheth away that which hath been sown in his heart.” “ And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.” (Matthew 13:19; Matthew 13:23). Then wisely seek to understand what the will of the Lord is, and then endeavor to do it.what the will of the Lord is.—To know his purpose toward us and toward the world, and the true purpose of our life.

Hence, “ unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding.” (Job 28:28). And: “ The fear of Jehovah is the beginning of wisdom; and the knowl­edge of the Holy One is understanding.” (Proverbs 9:10). [The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand it is to walk wisely and to walk surely.]Ephesians 5:18 And be not drunken with wine,—The best protection against any evil is to learn self-control and self-government. [Of all the evils that oppress and outrage and destroy mankind, there is none greater than intemperance.

For proof turn to our jails, asylums, police courts, lodging-houses, newspapers, streets, and highways. It is an evil very great, very common, very real, very ruinous. It is an individual, a social, a national evil. It is an evil which produces untold misery, poverty, and wretchedness which no figures can possibly set forth. It injures the body, blunts the finer feelings of the soul, clouds the intellect, ruins the health, and unfits for daily life. It brings poverty, and blights the home. It destroys the peace of mind and destroys the prospect of heaven.]wherein is riot,—[Recklessness— incapable of denying itself of anything, and naturally passing this want of restraint into prof­ligacy. Drunkenness is at once the cause and effect of utter recklessness.

It is the effect of self-abandonment, by which the sensual and passionate elements of the nature are stimulated to frenzy, while self-controlling judgment is drugged to sleep. It is the cause of yet greater recklessness: for as their passions and appetites become jaded, they need stronger and stronger stimu­lants, till the whole nature, bodily and mental, is lost in delirium or stupor, which sinks lower and lower into helpless ruin.]but be filled with the Spirit;—To be filled with the Spirit and to have the word of God dwelling in the heart are one and the same thing. The presence of the Spirit in his miraculous demonstrations and in his ordinary influences was received by keeping his commandment.Ephesians 5:19speaking one to another—This specifies one of the ways in which the condition of being filled with the Spirit would ex­press itself. They were to seek and promote the purity of heart by songs of praise and thanksgiving. From the beginning praise was an important part of public worship, and is designed to be to the end of the world. It is made dear that it was practiced by the Savior himself and the apostles. (Matthew 26:30; Acts 16:25).

It is difficult to draw the distinction between songs described as psalms, hymns, and spiritual songs. The difficulty arises from the fact that while each term originally denoted a distinct and separate land of sang, frequently two, or even the three distinct kinds sometimes, were combined in one song, and the terms came to be used interchangeably.in psalms—Psalms are songs devoted to the praise of God, extolling his name, power, character, and works.

The songs of David are mainly of this character, hence were called psalms.and hymns—Hymns are songs of praise, thanksgiving, and supplication, teaching our dependence on God and his willingness to hear and bless.and spiritual songs,—Spiritual songs are those intended to inspire and cultivate feelings of spiritual devotion and to bring the spirit of man into harmony with, and under the control of, the Spirit of God.Some claim that psallo carries with it the idea of a mechani­cal instrumental accompaniment, but if the word in the New Testament means to sing with a mechanical instrument, it is not only allowable but obligatory to it. I give a general definition of the word: “ (1) To touch, feel, stir, or move by touching, especial­ly: to pull, twitch or twang with the fingers; (2) to pull and let go again, to pull, twitch or twang with the fingers; (3) usually of the string of musical instruments, to play a musical instrument with the fingers, instead of the plectrum.” Beyond doubt it means the vibration of a string or cord that produces a sound— and refers to the music of stringed instruments. It does not originally mean a hymn sung to the music of a stringed instrument, but to the twanging or vibration of the cord that makes the music. No one who has examined the subject doubts that this is the original meaning and applies to all sounds and music made by the vibration of the cords of the instrument. As such it embraces the speaking organs of the human voice as much as the harp.The human voice is the most complicated, delicate, and perfect musical instrument known to man. It is the perfection of the Maker’ s handiwork as a musical instrument, and is capable of more musical combinations and harmonies far sweeter and more varied than any and all instruments of human make, even than those “ invented by David.” All the varied sounds and all the multiplicity of intonations of the human voice are made by the tension and vibration of the vocal cords within the throat and mouth.

The word psallo then would, and did from the beginning, embrace the music of the voice as well as that made by stringed instruments of man’ s invention. The voice is a stringed instru­ment of God’ s make.

Nor is it singular that as the use of the voice was so much more common and universal than that of any other instrument, the word should come to be applied exclusively to the music made by the voice, unless it was specifically said to be by some other instrument. This is what did come to pass. Especially this was true of the use of the word among the Jews, who in their later period of disaster and sorrow dropped the use of the instrument, but continued to sing the same songs that had been sung in former days to the accompaniment of the harp and other instruments. They were still psalms when sung without the instrumental accompaniment When David admonished them to praise God with the harp, he did not trust to the word psallo to designate and declare it. For psallo then referred as well to the singing without the instrument as with it. Hence it was neces­sary to connect with psallo the instrument used to determine what instrument accompanied the singing or whether any was used save the human voice. So the word unqualified in New Testament times came to mean only to sing. singing and making melody with your heart to the Lord;—Bring the thoughts and feelings of the heart into harmony with the sentiment of the song. It is the sentiment that is sung that constitutes the worship; there is no acceptable worship in music distinct from the sentiment sung. The music of the song is only a means of impressing the sentiment sung on the hearts of both singer and hearer. What is sung must be the outgrowth of the word of God dwelling richly in the heart. It is done by speaking the word of God in song. The purpose is to praise God.

No performance of an instrument can possibly grow out of the word of God in the heart; a mechanical instrument cannot speak that word either to praise God or to teach and admonish one another. The sound of the instrument drowns the words sung and hinders the teaching and admonition.

The use of the in­strument hinders and destroys the essential purpose of the worship in song. It works an entire change in the song service; it sooner or later changes it from a service of praise to God into a musical and artistic entertainment that pleases and cultivates the fleshly and sensual nature. A more hurtful change could not be made in the worship than this change in its spirit and purpose. If it was a sin to change the appointments of God in the patriarchal and Jewish dispensations, which were sealed by the typical blood of animals, much more is it a sin to change the ordinances and ap­pointments of the Christian dispensation, sealed by the Son of God. (Hebrews 10:28-29).Ephesians 5:20giving thanks always for all things—The giving of thanks seems to be a part of the service performed in singing. Thanksgiving for all blessings, temporal and spiritual, at all times, and in all places is proper from man to his Creator from whom he receives life, health, and all blessings. We need to sing the praises of God, to give thanks unto his name, not only that we may please God and benefit the people, but we need most of all the influence of it upon our own hearts.

Speaking his praise, remembering and giving thanks for his mercies, softens and opens our hearts to a fuller appreciation of his blessings, fills them with fuller sense of gratitude to God, and fits us more and more to dwell with and enjoy him in the fullness of his blessings for­ever. We ought to continually praise the Lord, for his praise is comely to the uprightin the name of our Lord Jesus Christ to God, even the Father;—All these things must be done in the name of the Lord Jesus Christ.

We are servants and can act only in his name. Only those who come in his name can find acceptance with God. So only the servants of Christ who come to the Father in his name can be blessed, [for without Christ we would not have him as our Father to thank, still less to know him as the Father]Ephesians 5:21subjecting yourselves one to another—They were to submit to each other in the relationships they stand as defined in the following verses. [There is, however, a certain connection of idea with the preceding section also, and especially with the en­couragement of a Christian enthusiasm in the last clause. The strong and frequent emphasis laid in the New Testament on sub­jection, whether to civil powers (Romans 13:1-7; 1 Peter 2:13-17); domestic authority (Ephesians 6:1-9; Colossians 3:18-24; 1 Peter 2:18 to 1 Peter 3:7); or to those whom the Lord has placed over the church (1 Thessalonians 5:12-13; 2 Thessalonians 3:14-15), probably indicate a tendency in the first glimpse of Christian liberty, to disregard the whole­some restraints, laws of daily life. Hence the caution here, preparatory to the more detailed teaching of subjection which follows.]in the fear of Christ.—But all submission must be in the fear of the Lord. He is to stand first in our fear, then his fear to regulate our submitting to each other in the different relations.

The submission of the wife to the husband, the child to the parent, the servant to the master, when other motives fail, because the Lord requires it, is accepted by God as service to him, which he will reward.Ephesians 5:22 Wives, be in subjection unto your own husbands,—He begins here to specify the different classes that must submit to other classes. God first created man, then from him took woman.

Man was first in the order of time, the stronger and more robust in person, God made him the head, and laid it on the wives to submit unto him in the fear of the Lord. This means submit to the husband so far as she can do it, without violating the prior and higher command to obey God. The first and highest duty is to God. [The submission is that of love, respect, and reverence, which is befitting the relation she holds to her husband. In her sphere, she is spiritually on an equality with man, but as a husband he is the natural and scripturally recognized head and leader in the family. Her submission must be in accordance with the principles of righteousness, and nothing is required of her inconsistent with her Christian character. This submission of the wife, when rightly understood and practiced, accords with her inner nature, is in harmony with her relations to God and others, and is productive of the fullest development of her character, her highest happiness and good.]as unto the Lord.—When all other motives fail to lead the wife to obey the husband, when he is hard and harsh, fails to appreciate her kindness and love, and she is discouraged and dis­heartened, she is then to remember to submit and bear, because God commands it.

She can find solace and comfort and strength to bear, because she is doing it as service to the Lord, knowing that he will reward it as service done to him.Ephesians 5:23 For the husband is the head of the wife, as Christ also is the head of the church,—Here the headship of the husband is carried out, and illustrated by the headship of Christ over the church. The church is represented as the bride, the wife of Jesus Christ; as Christ is its head, guide, and supporter, so the husband is to the wife.

The point of conflict between the authority of the husband and the authority of God cannot rise in the case of Christ and the church, as Christ cannot require things contrary to the will of God.being himself the saviour of the body.—As Christ is the Savior of the church so the husband is the preserver and sup­porter of his wife.Ephesians 5:24 But as the church is subject to Christ, so let the wives also be to their husbands in everything.—The wife is to be submissive to her husband in everything, as the church is to Christ, as the Son of God. He requires nothing save what God requires. This in everything is necessarily modified as above by everything compatible with obedience to God.Ephesians 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself up for it;—Having illustrated the duty of the wife to the husband by the church’ s subjection to Christ, he refers to the love of Christ for the church to illus­trate and enforce the duty of the husband to love and cherish his wife. [The love here required of the husband is not of passion, but of the soul in its spiritual purity and from its innermost depths. It should be Christ-like, patterned after God’ s love, self- forgetful, self-sacrificing, and self-devoting, even unto death.]Ephesians 5:26that he might sanctify it,—Christ died, gave himself up that he might sanctify the church and perfect it. [The sanctifica­tion of the church is the purpose of the grace of God. It was God’ s purpose “ before the foundation of the world, that we should be holy and without blemish before him in love” (Ephesians 1:4), and the mission of Jesus Christ in the world was to that end; this was the object of his death on the cross. In his prayer for his dis­ciples, on the night in which he was betrayed, Jesus said: “ Sanc­tify them in the truth: thy word is truth. . . .

And for their sakes I sanctify myself, that they themselves also may be sanctified in truth.” (John 17:17; John 17:19).]having cleansed it by the washing of water—This, refers to the forgiveness of sins, according to the word of God. Com­mentators almost without exception understand “ by the washing of water” to refer to baptism.

This unity of sentiment is very decisive. It was the washing with water with which the Ephesian Christians were familiar, and which could not fail to occur to them as the washing intended. Besides, nothing more is here attributed to baptism than is attributed to it in many other places in the word of God. Jesus in the commission said: “ He that believeth and is baptized shall be saved” (Mark 16:16); to the convicted multitude on the day of Pentecost, Peter said: “ Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins” (Acts 2:38); and Ananias said to Saul: “ Arise, and be baptized, and wash away thy sins” (Acts 22:16); and many other passages testify the same thing.with the word,—Peter says: “ Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth.” (1 Peter 1:23). And James says: “ Of his own will he brought us forth by the word of truth, that we should be a kind of first-fruits of his creatures.” (James 1:18). In these passages the “ word of God,” or “ the word of truth,” is the instrument of regeneration.

God’ s will is the origin of it. Paul said to the Corinthians: “ For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the gospel.” (1 Corinthians 4:15).

He regards the gospel in the same attitude that James and Peter represent it. The gospel is here the seed, the instrument of conversion of the Corinthians. Of the Gentiles Peter said that God “ made no distinction between us and them, cleansing their hearts by faith.” (Acts 15:9). To the Thessalonians Paul said: “ God chose you from the beginning unto salvation in sancti­fication of the Spirit and belief of the truth: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.” (2 Thessalonians 2:13-14). Here again the belief of the truth is the instrument of sanctification and salvation. Wheth­er, then, we call it the truth, the word, the word of God, the gospel, it is called the seed, the incorruptible seed of the new birth by which the sinner is begotten, sanctified, purified, and saved.Ephesians 5:27that he might present the church to himself a glorious church,—The church having been washed in the members being baptized into Christ, the work of Christ is to perfect it, that he might present it to himself a glorious church.not having spot or wrinkle or any such thing;—Her glory consisted in her purity— without spot or stain upon her garments or character, as a pure and chaste woman, true to her husband.

Spots indicated the indiscretions of youth, and wrinkles in the garments indicated carelessness or the decay of age, as wrinkles in the face. He was so perfecting the church that it would have neither the indiscretions of youth nor the feebleness and decay of age.but that it should be holy and without blemish.—Christ died not only to redeem the church out of the world, but also to per­fect it after it was separated from the world. [The design of Christ’ s death as here expressed is to render the church perfectly holy, but there can be no doubt as to when this end is to be attained, for in this life neither scripture nor experience affords an example; still if one should attain this blessed state, it cannot be affirmed of the whole body of believers.

It is then when the righteous dead shall be raised in the likeness of the Son of God, and those who shall be alive shall be changed. (1 Thessalonians 4:15­18). When this corruptible shall have put on incorruption and this mortal shall have put on immortality— it is then that the church shall be made ready as a bride adorned for her husband. (Revelation 21:2; Revelation 19:6-8).]Ephesians 5:28 Even so ought husbands also to love their own wives as their own bodies.—As Christ redeemed the church and loves it, so ought husbands to love their own wives. Christ loved the church better than he did his own fleshly body. He sacrificed it that he might establish the church. The church became the spiritual body which was dearer to him than the fleshly body.He that loveth his own wife loveth himself:—So the wife becomes part of the body of the husband. The twain are one. [This is so because she is one with him, and their interests are identified; because by this, he really promotes his own welfare as much as he does when he takes care of his own body.

A husband’ s kindness to his wife will be more than repaid by the happiness which she imparts, and all the real solicitude which he shows to make her happy will come to far more than it costs. If a man wishes to promote his own happiness in the most effective way, he should follow the Lord’ s instruction to show love and kindness to his wife.]Ephesians 5:29for no man ever hated his own flesh;—As no man ever hated his own flesh, he ought not to hate or be bitter against his wife.but nourisheth and cherisheth it, even as Christ also the church;—[The husband’ s love for his wife should be that of the highest character, a love that shrinks at no sacrifice in order to bless and ennoble the wife of his bosom.

It must be of the same kind as that which prompted Christ to give himself for the salvation of the world. The aim of the true husband should be to make the character of his wife a glorious character, with­out spot or blemish.]Ephesians 5:30because we are members of his body.—We, as members of the church, which is the body of Christ, are members or par­takers of his body. Our union with him is close and strong. He is head in the sense that from him all the strength and power comes, all the wisdom descends. He is the center to which all the members are bound, from him all the impulses and guidance flow. The members of the church should be as subject to the mind of Christ as the members of the body are subject to the will of its head.

The head through the nervous organization con­veys its mandates to the members of the body, and they move at his slightest wish and obey faithfully its mandates. Christ the head of the church bears his mandates to the body through the mind.

The will of Christ is contained in the New Testament. That the will may be conveyed to the body, we must take that will into the mind, learn it, study it, and have it so in the heart that it molds the mind and guides the very emotions. In this way only can we have the mind of Christ. When we learn the mind that was in Christ, we must perform it willingly, as the members of our body obey our own mind. This is the only way of receiving the mind of Christ; the only way of receiving his Spirit that we may be guided thereby. Unless we have, and are guided by the mind of Christ, we are none of his.

Let it sink deep into every mind that our lack of obedience is a lack of faith or trust in God.Ephesians 5:31 For this cause shall a man leave his father and mother, and shall cleave to his wife;—Because of this intimate relation and oneness between husband and wife, as between Christ and the church, as ordained in the beginning: “ Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” (Genesis 2:24). The wife is the other part of himself. [The relation of parentage is one of common flesh and blood, and stands at the head of those natural relations which we do not make, but into which we are bom.

The relation of marriage is the most sacred of all the ties into which we are not born, and which we do make for ourselves, in accordance with a true or supposed harmony of nature. It becomes, says the Lord, a relation not of common flesh and blood but of one flesh. Itself originally voluntary, it supersedes all natural ties. The Lord therefore says, “ They are no more two, but one flesh. What therefore God hath joined together, let no man put asun­der.” (Matthew 19:6). Hence marriage is strikingly that unity with Christ— voluntarily initiated by the Lord, voluntarily accept­ed by us— which yet so supersedes all natural ties that it is said: “ If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” (Luke 14:26).]and the two shall become one flesh.—When a man selects a woman to be his wife, she becomes the complement of himself— that which is needed to make the complete man, so the two are one.

It takes both to make one being as originally created. This union must be indissoluble in the sight of God.Ephesians 5:32 This mystery is great: but I speak in regard of Christ and of the church.—This union of the two is a great mystery, he illustrates it by Christ and the church.Ephesians 5:33 Nevertheless do ye also severally love each one his own wife even as himself;—Notwithstanding he speaks of Christ and the church, let every man so love his wife as he loves him­self— make her a part of himself, in his thoughts, feelings, pur­poses, and regard her comfort and happiness as he does his own, and do for her as he does for himself.and let the wife see that she fear her husband.—Let the wife see that she respects and honors her husband. [Reverence con­sists of love and esteem which produce a care to please, and a fear which awakens caution lest just offense be given.

There should be such a mutual love and confidence that the known wish of the husband should be a law to the wife; and that the known desires of the wife should be the rule which the husband would approve.] “THE EPISTLE TO THE "

Chapter Five

IN THE CHAPTER

1. To see the importance of walking in love, light, and wisdom

2. To understand the responsibilities wives and husbands have toward each other

3. To appreciate the high esteem and great love the Lord has for His church

SUMMARY Paul continues to exhort Christians to walk in a manner worthy of their calling (cf. Ephesians 4:1). Having described the need to walk in unity and in purity, he now urges them to imitate God and “walk in love” with Christ as their example. Such love requires that all forms of immorality and filthy speech not even be named among them. Since the wrath of God is to come upon the sons of disobedience, Christians must not be deceived by nor partake with those who engage in such evil deeds (Ephesians 5:1-6).

Having passed from darkness to light in coming to Christ, we should also “walk as children of light”. This includes producing the fruit of the Spirit such as goodness, righteousness and truth, thereby demonstrating what is acceptable to the Lord. We cannot participate in the shameful works of darkness, but instead must expose them. This we do by letting Christ’s light shine in us, for such light will naturally make the darkness manifest by way of contrast (Ephesians 5:7-14).

As the days are evil and the time is short, Christians must “walk as wise” and make the best use of their time. This requires an understanding of the Lord’s will. Christians are also to be filled with the Spirit, as evidenced by singing together, praying with thanksgiving, and submitting to one another in the fear of God (Ephesians 5:15-21).

The chapter ends with what we might describe as a call to “walk in matrimonial harmony”. Wives are exhorted to respect their husbands, submitting to them as to the Lord. Husbands are commanded to love their wives as Christ loved the church, and even as they love their own bodies. In the course of such instructions Paul takes the opportunity to reveal the Lord’s desire to present to Himself a glorious church, holy and without blemish, which is why He gave Himself for it (Ephesians 5:22-33).

OUTLINE

I. A CALL TO WALK IN LOVE (Ephesians 5:1-7)

A. AS CHRIST LOVED US (Ephesians 5:1-2)

1. Be followers of God as dear children (Ephesians 5:1)
2. Walk in love as Christ loved us (Ephesians 5:2) a. Who gave Himself for us b. As a sweet-smelling sacrifice to God

B. NOT IN AND (Ephesians 5:3-7)

1. Things which should not even be named among saints (Ephesians 5:3-4) a. Fornication b. All uncleanness c. Covetousness d. Filthiness e. Foolish talking f. Coarse jesting – Rather, giving of thanks
2. For such have no inheritance in the kingdom of Christ and God (Ephesians 5:5) a. No fornicator or unclean person b. No covetous man, who is an idolater
3. Upon sons of disobedience will come the wrath of God (Ephesians 5:6-7) a. So don’t let anyone deceive you with empty words b. Do not be partakers with them

II. A CALL TO WALK AS OF LIGHT (Ephesians 5:7-14)

A. AS THOSE WHO ARE NOW LIGHT IN THE LORD (Ephesians 5:7-10)

1. Though once darkness, they are now light in the Lord (Ephesians 5:7 a)
2. They should walk as children of light (Ephesians 5:7-10) a. Bearing the fruit of the Spirit (or light) in all goodness, righteousness and truth b. Proving what is acceptable to the Lord

B. HAVING NO WITH WORKS OF (Ephesians 5:11-14)

1. Instead expose them (Ephesians 5:11-12) a. For they are unfruitful b. It is even shameful to even speak of those things done in secret
2. Which shall be exposed (Ephesians 5:13-14) a. When made manifest by the light b. Thus we should be the light which Christ gives us

III. A CALL TO WALK AS WISE (Ephesians 5:15-21)

A. WALKING (Ephesians 5:15-17)

1. Not as fools but as wise (Ephesians 5:15)
2. Redeeming the time, for the days are evil (Ephesians 5:16)
3. Not as unwise, but understanding the will of the Lord (Ephesians 5:17)

B. FILLED WITH THE SPIRIT, NOT WINE (Ephesians 5:18-21)

1. Singing (Ephesians 5:19) a. Speaking to one another in psalms, hymns, spiritual songs b. Making melody in your heart to the Lord
2. Giving thanks (Ephesians 5:20) a. Always for all things b. To God the Father in the name of our Lord Jesus Christ
3. Submitting to one another in the fear of God (Ephesians 5:21)

IV. A CALL TO WALK IN HARMONY (Ephesians 5:22-33)

A. DUTIES OF WIVES (Ephesians 5:22-24)

1. Submit to their own husbands, as to the Lord (Ephesians 5:22-23) a. For the husband is the head of the wife b. Even as Christ is the head of the church and the Savior of the Body
2. Be subject to their husbands in everything, just as the church is subject to Christ (Ephesians 5:24)

B. DUTIES OF (Ephesians 5:25-32)

1. Love their wives, as Christ loved the church (Ephesians 5:25-27) a. He gave Himself for it b. This He did that He might:

1. Sanctify and cleanse the church through the washing of water by the word
2. Present it to Himself a glorious church a) Having no spot or wrinkle b) Holy and without blemish

2. Love their wives as their own bodies (Ephesians 5:28-32) a. For he who loves his wife loves himself b. For no one hated his own flesh, but nourishes and cherishes it

1. Even as the Lord does His church
2. For we are members of His body c. For in marriage man and woman become one, just as with Christ and His church

C. SUMMARY OF DUTIES (Ephesians 5:33)

1. Let each man love his wife as himself (Ephesians 5:33 a)
2. Let the wife respect her husband (Ephesians 5:33 b)

REVIEW FOR THE CHAPTER

1. What are the main points of this chapter?- A call to walk in love (Ephesians 5:1-7)

• A call to walk as children of light (Ephesians 5:8-14)
• A call to walk as wise (Ephesians 5:15-21)
• A call to walk in matrimonial harmony (Ephesians 5:22-33)

2. What are Christians to be? (Ephesians 5:1)- Followers of God as dear children

3. How are we to walk (live)? (Ephesians 5:2)- In love, even as Christ loved us and gave Himself for us

4. What things are not fitting for saints? (Ephesians 5:3-4)- Fornication

• All uncleanness
• Covetousness
• Filthiness
• Foolish talking
• Coarse jesting

5. What is fitting for saints? (Ephesians 5:4)- The giving of thanks

6. Who has no inheritance in the kingdom of Christ and God? (Ephesians 5:5)- No fornicator, unclean person, nor covetous person

7. Of what is a covetous person guilty? (Ephesians 5:5)- Idolatry

8. What is to come upon the sons of disobedience? (Ephesians 5:6)- The wrath of God

9. What are we now in the Lord? How then should we walk? (Ephesians 5:8-10)- Light in the Lord

• As children of light, proving what is acceptable to the Lord

10. What is the fruit of the Spirit (light)? (Ephesians 5:9)- Goodness, righteousness, and truth

11. What are Christians to do regarding unfruitful works of darkness?(Ephesians 5:11)

• Have no fellowship with them
• Expose them

12. How else are Christians to live? Why? (Ephesians 5:15-16)- Circumspectly, as wise, redeeming the time

• Because the days are evil

13. What other responsibilities do we have as Christians? (Ephesians 5:17-18)- To understand the will of the Lord

• To be filled with the Spirit

14. What is either the means or the evidence of one filled with the Spirit? (Ephesians 5:19-21)- Speaking to one another in psalms, hymns, and spiritual songs

• Singing and making melody in your heart to the Lord
• Giving thanks for all things to God the Father in the name of Jesus Christ
• Submitting to one another in the fear of God

15. What are the responsibilities of wives toward their husbands?(Ephesians 5:22-24)

• To submit and be subject to their husbands, as to the Lord

16. What is revealed about the relation of Christ to His church? (Ephesians 5:23)- He is the head of the church and the Savior of the body

17. What are the responsibilities of husbands toward their wives? (Ephesians 5:25-31)- To love their wives as Christ loved the church

• To nourish and cherish their wives, as they do their own bodies

18. Why did Jesus love and give Himself for the church? (Ephesians 5:25-27)- That He might sanctify and cleanse the church

• That He might present it to Himself a glorious church
• That it might be holy and without blemish

19. What is Paul’s summation regarding marital responsibilities? (Ephesians 5:33)- A husband is to love his wife as himself

• A wife is to respect her husband

Ephesians 5:1

Ephesians 5:1. Dear children means. beloved or favorite children. If a child could think of his father only as a tyrant, raid a man who regarded his offspring merely as subjects whom he could rule with a cruel hand, it would be an unpleasant task to obey his commands. On the other hand, if he believed that his father was directing his conduct because of a deep love for his child, it would certainly be a joy to obey such a parent. God has given numerous evidences of His love for the children in the divine family, and Paul asks the Ephesian brethren to obey Him from that motive.

Ephesians 5:2

Ephesians 5:2. Walk in love is along the same line as the preceding verse; love to walk so as to please the loving Father. An additional motive is in the fact that Christ as well as God loved us–even before we loved Him. The love of Christ for us was proved by the supreme sacrifice that He made for us by the death on the cross. Sweet-smelling savor is said in view of some sacrifices that were offered to God under the law of Moses, in which sweet incense was burned as an odor that was sweet.

Ephesians 5:3

Ephesians 5:3. Fornication is the unlawful intimacy of the sexes. For a detailed explanation of the word in its relation to “adultery,” see the comments at Galatians 5:19. Uncleanness means impurity in general, whether of the body or the mind. Covetousness is from which Thayer defines. “greedy desire to have more.” A reasonable desire for the good things of the world is not wrong, for they are necessary to man’s existence in this life. But a greedy desire for them will take a man’s mind away from spiritual matters and may lead him back into a life of sin.

Not be once named. We should not interpret any statement in the Bible in such a way as to contradict some other plain one. The fact that Paul just named these things shows he is not forbidding his brethren even to mention them, for that would be condemning himself. The explanation is in the last three words of the verse, namely, as becometh saints. Hence he means these things should not be mentioned with approval.

Ephesians 5:4

Ephesians 5:4. The Greek word for filthiness in this passage does not appear in any other place in the New Testament. It means something that is low grade in character, either in word or deed. Foolish talking and jesting mean virtually the same thing, but the two are used for the sake of making a stronger impression. Christians are not required to be glum and unhappy, yet they should not indulge in conversations that are undignified and meaningless. Not convenient means unbecoming; anything that would be out of place in a Christian. Rather giving of thanks. The children of God have so much to be thankful for, that such a frame of mind should influence their speech.

Ephesians 5:5

Ephesians 5:5. Even one single act of unlawful sexual intimacy constitutes fornication or adultery, but a whoremonger is a man who makes it a common practice; especially one who patronizes a woman who receives men for money. Unclean person means one who is corrupt either in body or mind. Covetous is explained in the comments at verse 3. Paul does not say that such a man is merely as bad as an idolater, but says he is one. That is because idolatry consists of being devoted to any thing or person except the one true God.

A man who is greedy for the temporal things of this world will be chiefly interested in them, and will give his greatest devotion along that, line, hence is an idolator. An inheritance is a share in the property of another either through a relationship with him, or by some provision in his will. God has offered to adopt any person who will, into His family, and thus make him an heir of the Heavenly Estate. Paul states that such evil characters as the ones just mentioned will be denied any share in the good things of God. It is called the kingdom of Christ and God, because both the Father and the Son are one in spirit and purpose. Christ is the active king, ruling under his Father, but at the last day he will give up the rule that the Father may be the exclusive King. (See 1 Corinthians 15:24-28.)

Ephesians 5:6

Ephesians 5:6. Vain words are those that sound very well on the surface, but which are deceptive in reality. Some men might be able to speak in such a way as to make it seem that the things Paul had just mentioned were not wrong; he is warning his brethren against such false teachers. God’s wrath is never shown against anything that is right, yet it has been expressed concerning these practices; therefore they must be wrong. Children of disobedience is a figurative term that means a group of persons who do not have enough faith in their professed father to obey Him.

Ephesians 5:7

Ephesians 5:7. A partaker with a person is one who either actually joins with him in doing the same things, or who encourages him in it by friendship with him.

Ephesians 5:8

Ephesians 5:8. Were sometimes darkness refers to the time when these Ephe-sians were in the darkness of heathenism. Having been led into the light of divine truth in Christ, their walk or general conduct should be in harmony with such divine truth. Children of light is a figure similar to the one in verse 6 except that it applies to truth instead of unbelief.

Ephesians 5:9

Ephesians 5:9. A tree is known by its fruit (Matthew 7:16-20), and the kind of character a man maintains can be known only by the fruit or outward deeds in his life. The Spirit cannot produce anything but that which is goodness and righteousness and truth. This important subject is treated also in Galatians 5:22-23.

Ephesians 5:10

Ephesians 5:10. When men walk according to the truth that has been given to them by the Spirit (through the inspired writers), it produces the good fruit of righteousness just mentioned. That will prove (make a practical demonstration) the Lord’s way is best.

Ephesians 5:11

Ephesians 5:11. To have fellowship has the same meaning as being a partaker, which is commented upon at verse 7, but Paul adds another command in this verse, namely, to reprove the evil. The word is from ELEGCHO, and Thayer defines it at this place, “by conviction to bring to light, to expose.” According to the laws of the land, even, “to conceal a crime constitutes another crime.” If the servants of God know of the existence of sin and do not condemn it, they thereby become partakers thereof. All active things whether good or bad produce some kind of fruit (Matthew 7:17), hence the word unfruitful in our verse means that it does not bear any proper fruit. Works of darkness refers to the evil practices that are performed under the cover of the darkness of error and the absence of spiritual light of truth.

Ephesians 5:12

Ephesians 5:12. The workers of darkness mentioned in the preceding verse are the persons meant by “them” in this verse. To speak of cannot mean the mere reference to the things done, for Paul has just done that very thing. The word speak is from LEGO, and one part of Thayer’s definition is, “to enumerate, recount, narrate, describe.” In secret denotes that the things they were doing were not open to the public, not that no people knew anything about it. Paul had to know about it, else he could not have spoken of it as he did. Neither is that because he was an inspired man, for some historians have given accounts of such proceedings. But they were often so vile and immoral that it would be a shock to the decent mind to describe them in detail.

Ephesians 5:13

Ephesians 5:13. Reproved means to be exposed or made known to all, and that would be done by turning on the light of truth. That is why those deeds were done “behind closed doors.” This subject is treated in John 3:19-21, which shows the same spirit of men who do not want their actions to be known, because they fear that good people would refuse to have any fellowship with them.

Ephesians 5:14

Ephesians 5:14. The terms used in this verse are figurative or spiritual, and pertain to the proper conduct of Christians. Divine truth is referred to as light, because it makes known many things that could not be known otherwise. Isaiah 60:1-5 is a passage that deals with the subject of light, and our verse evidently refers to that. Paul is exhorting the brethren to bestir themselves from their spiritual slumber, and arise from their spiritually-dead condition so as to be ready for the light that Christ offers.

Ephesians 5:15

Ephesians 5:15. The original for circumspectly is defined by Thayer, “exactly, accurately, diligently.” To walk in such a manner, it is necessary for one to see or take heed to the divine law that is given to direct his steps. Jeremiah 10:23 says “it is not in man that walketh to direct his steps.” Hence it is necessary for the Lord to give the directions, which He has done in his word of truth. The sentence may well be expressed by the familiar phrase appearing in many public places, “watch your step.” The original for fools does not appear in any other place in the Greek New Testament. It does not mean a person without intelligence, for such an individual would not be responsible and hence should not be given any religious commands. The word is defined in the lexicon, “unwise, foolish,” and Robinson explains it, “without true wisdom in Christ.” This shows the word means a person who does not consult the Lord’s instructions as to the proper way to walk; the wise person is the one who does give them heed.

Ephesians 5:16

Ephesians 5:16. Redeeming is from EXAGO-RAZO, and Thayer’s definition (the part in italics) at this place is, “to make a wise and sacred use of every opportunity for doing good.” Time is from KAIROS, and Thayer defines it at this place, “opportune or seasonable time,” then adds the comment, “with verbs suggestive of the idea of advantage.” This definition fits in well with the meaning of redeeming just explained. We should make use of every advantage that comes before us for doing something good. If that is done, it can be Said that the time we spend is not in vain. Days is from EMERA, and it has such a wide range of meaning that Thayer uses two pages of his lexicon in defining it. Paul means there is much evil present in these days, and Thayer’s definition of evil at this place is, “bringing toils, annoyances, perils.” To overcome these evils and make the time count for good, we are exhorted to “redeem the time.”

Ephesians 5:17

Ephesians 5:17. This verse is related to the preceding one in that it recognizes the contrast between wisdom and the lack of it. The man who understands the will of the Lord is regarded by the apostle as a wise man, and vice versa. Such wisdom is necessary to enable one to walk in the ways of righteous- ness.

Ephesians 5:18

Ephesians 5:18. Excess is from ASOTIA. Thayer and Robinson agree on the meaning cf this word, butj shall quote the definition of the latter because he uses a more common language. “Debauchery, revelry, riot.” The American Standard Version also renders it “riot.” The heathens generally filled themselves with wine and then engaged in their idolatrous performances, which often were disorderly even to the extent of being immoral. In contrast to that, Paul instructs his brethren to be filled with the Spirit. That can be done by drinking deep from the fountain of truth as it is produced by the Spirit through the preaching and teaching of the apostles. Instead of making them drunk and leading them into riotous actions and filthy conversations, it will produce the kind of thought exchange that is indicated in the next verse.

Ephesians 5:19

Ephesians 5:19. There is so much misunderstanding in the religious world over the proper kind of “music” to be used in the services of the Lord, that I believe it will be well to go into much detail at this verse. I shall first give the meaning of the different words in the passage. Speaking is from LALEO, which means words uttered by mouth, regardless of whether it is done merely as expressions of speech, or performed by singing. In the present verse it is used only in the form of singing. Psalms is from PSALMOS, which Thayer defines, “a pious song, a psalm.” Hymns is from HUMNOS, and the same lexicon defines it, “a sacred song, hymn.” Songs is from ODE and Thayer defines it, “a song, lay, ode,” and explains it to mean, “in the Scriptures a song in praise of God or Christ.” Making melody is from PSALLO.

This word originally referred to a musical instrument and is defined in Thayer’s lexicon, “to cause to vibrate by touching, to twang; to touch or strike the chord, to twang the strings; to play on a stringed instrument, to play the harp; to sing to the music of a harp.” Many words in the old classical language came later to have a more restricted meaning, and that is the case with PSALLO. Hence, Thayer defines it further as follows: “In the New Testament, to sing a hymn, to celebrate the praises of God in song.” Since the word literally has reference to a musical instrument, but Paul uses it figuratively, he tells us what instrument Christians are to play, namely, the heart. Spiritual songs means those exhibiting the effects and character of the -Holy Spirit as taught in the New Testament. Any composition that combines the qualities of PSALMOS, IIUMNOS and ODE would be a scriptural song, and such a composition is possible according to a footnote in Thayer’s lexicon.

Ephesians 5:20

Ephesians 5:20. In Colossians 3:16 Paul writes a passage cn the same subject as the preceding verse at this place, but there is some difference in the wording as to what is to be accomplished by the singing. The brethren are to teach and admonish each other, and in the next verse they are told to give thanks to God, after having told them to do everything in the name of Jesus. We should consider our present passage in the same light as the one in the letter to the Colossians. Whatever ye do is directly connected with the command in the preceding verse to “teach” themselves in song, hence they were to speak on the subject of doing things for the Lord’s cause, just as the instructions are given in our present passage. In the name means by the authority of Jesus, and all of the deeds performed for Him will prompt the true disciple to offer thanksgiving for the privilege of doing things for the Lord.

Ephesians 5:21

Ephesians 5:21. Whatever the New Testament says in one place must be considered in the light of what it says elsewhere on the same subject. We know there are certain men in the church who have ruling authority over others (1 Thessalonians 5:12-13; Hebrews 13:17). By this we must understand our present passage does not teach a promiscuous exercise of ruler-ship, for that would be devisive in its results. Thayer explains the original for submitting in this place, “to yield to one’s admonition or advice.” Such an explanation is correct since Paul adds the proviso in the fear of God. If a brother fears or reverences God, he will not give another disciple any admonition that is not in harmony with God’s will.

Therefore, if any member of the body of Christ, whether official or private, gives another some admonition that is according to the will of the Lord, it is the duty of that person so admonished to heed the advice. Such an attitude if manifested by the various members of the church would prevent much of the confusion that so often divides the body.

Ephesians 5:22

Ephesians 5:22. This verse should be understood on the principle set fourth in the preceding one. A wife must submit to the authority of her husband as long as he requires nothing that is contrary to the will of God. When she does that, she is doing so as unto the Lord, for He has willed the husband is the head of the wife.

Ephesians 5:23

Ephesians 5:23. A comparison is made between a husband as head of his wife, and Christ as the head of the church. No institution or organization or body. whether temporal or spiritual and whether physical or moral, can prosper without a head, and the body must be under the control of the head. Saviour of the body. Chapter 1:22, 23 says the body of Christ is his church. Hence, unless a person is a member of the body or church of Christ, he has no promise of salvation.

Ephesians 5:24

Ephesians 5:24. All normal human bodies are subject to and controlled by their head, and likewise the church is subject to Christ its head. Since the husband is the head of the wife (verse 23), she is to be subjected to him. In every thing is modified by the proviso mentioned and explained at verse 22.

Ephesians 5:25

Ephesians 5:25. When a man asks a woman to become his wife, it is presumed that he loves her; but too often he ceases to have the affection that prompted his proposal, and he may even become “bitter” against her as the companion passage in Colossians 3:19 expresses it. The love of Christ for his church is cited as an example of the love a true husband has for his wife. Christ proved his love by giving his life for the church, and a devoted husband will do all he can for the sake of his wife.

Ephesians 5:26

Ephesians 5:26. The comparison between a husband and wife on one hand, and Christ and the church on the other, is used for the purpose of illustration as far only as the two are similar. However, the case of Christ is far more extensive than is required of a husband. Christ literally died to produce the cleansing blood for the purification of the institution that was to become His bride. Washing of water refers to the ordinance of baptism, by which men and women are made members of the divine body. (Acts 2:38 Acts 2:41 Acts 2:47; Titus 3:5.) By the word. Baptism will mean nothing to a man unless he submits to it in obedience to the ward-of the Lord (Romans 6:17).

Ephesians 5:27

Ephesians 5:27. Present it to himself. When a man looks upon a woman who is to become his bride, he delights in seeing her properly attired, with garments that are suitable for the occasion, being unsoiled and free from wrinkles. Jesus wished his bride (the church) to be thus qualified, and the phrase in italics first applies to the way the church appears to Him in this world if it is what it should be. But the actual marriage is to take place at the judgment day, and Christ desires that when the time comes, the bride will have adorned herself properly, in character and appearance (2 Corinthians 11:1-2; Revelation 19:7-8). To enable her to be so adorned, He has provided her with garments that have been cleansed from all blemishes by his own blood.

Spot or wrinkle. A wedding garment should be free from stains, and be smooth in its physical form. The figure means the church should be “unspotted from the world” (James 1:27), and free from such evil blemishes as wrinkles that may be caused by contact with the pressure of sin. To be holy denotes a life that is righteous according to the rules that have been left by the bridegroom.

Ephesians 5:28

Ephesians 5:28. The apostle continues his comparison that was started at verse 22, because there are so many points of likeness between the family and the church, the two and only divine organizations on earth today. Wives as their own bodies. When a man joins himself to his wife they become one flesh (Genesis 2:24; Matthew 19:5-6). That is why it is said that he that loveth his wife loveth himself.

Ephesians 5:29

Ephesians 5:29. Self-interest will cause a man to be concerned about his own body, and if he is neglectful of his wife’s welfare, it indicates that he does not realize she is a part of him. Christ never forgets the relationship between Himself and the church, hence he has always been mindful of its needs.

Ephesians 5:30

Ephesians 5:30. The terms of this verse are literal as they pertain to the members of the fleshly body. That is why the blood of Christ is not mentioned, for He did not have any blood even after coming from the grave (John 19:34; Luke 24:39). However, the application is to our relationship with Christ and with each other (Romans 12:4-5; 1 Corinthians 12:27).

Ephesians 5:31

Ephesians 5:31. For this cause. Since the union of a man and woman makes them one flesh, the man should leave his father and mother–consider himself no longer under their authority as a specific part of their group–and should give undivided faithfulness to the new union he has formed with his wife.

Ephesians 5:32

Ephesians 5:32. A mystery is anything that is not known, whether complicated or simple in its character. It is also something that could not be discovered by human investigation alone. No uninspired man would have thought that the joining of a male and female in sexual intimacy would actually merge their bodies into one. But the word of God has declared it so, and the fact will be acknowledged by all who respect Him. Paul recognizes the great reality, but says he is referring to it as an illustration of Christ and the church.

Ephesians 5:33

Ephesians 5:33. Nevertheless. Because of his statement as to why he was referring to the great mystery of the marriage relation, some people might conclude that what the apostle said on that subject was of minor importance. He here avoids such an error by direct instructions on the duties of a husband to his wife, repeating what he said in several preceding verses on that subject. He then adds instructions for the wife in her proper attitude toward her husband. Reverence is from PHOBEO, which Thayer defines at this place, “To reverence, venerate [regard with respect], to treat with deference [courteous regard] or reverential obedience.” It does not have the sense of regarding her husband as a superhuman or divine being, as the word “reverend” generally (but erroneously) is thought to mean.