Ephesians · Chapter 5

V. 1. Be ye therefore followers-Imitators.

Of God-In forgiving and loving. O how much more honourable and more happy, to be an imitator of God, than of Homer, Virgil, or Alexander the Great!

Verse 1. Be ye therefore followers of God] The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word mimhtai, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, &c.; and it is from this Greek word that we have the word mimic. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; imitate him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of beloved children to him. It is natural for children to imitate their parents; it is their constant aim to learn of them, and to copy them in all things; whatever they see the parent do, whatever they hear him speak, that they endeavour to copy and imitate; yea, they go farther, they insensibly copy the very tempers of their parents. If ye therefore be children of God, show this love to your heavenly Father, and imitate all his moral perfections, and acquire the mind that was in Jesus.

Verses 1, 2. Therefore — Because you are forgiven by God, and have been so much loved; (Ephesians 4:32;) be ye followers — Mimhtai, imitators, of God — In loving and forgiving; as dear — Agaphta, beloved, children — Whom he hath not only forgiven after many and great offences, but hath taken into his peculiar favour, adopted into his family, constituted his heirs, and joint heirs with his beloved Son, and inspired with blessed and lively hopes of unspeakable glory and felicity for ever. O! how much more honourable and more happy it is to be an imitator of God, than of Homer, Virgil, Alexander the Great, or any other human being, however renowned for learning, prowess, or achievements! And walk in love — Toward one another and toward all men, as well as toward God. Let your whole conduct toward others proceed from love as its principle, be governed by love as its rule, and be directed to, and terminate in love, as its end. As Christ also hath loved us — In such an astonishing manner, and to such an inconceivable degree, and hath so demonstrated his love, as to give himself for us an offering and a sacrifice to God — To atone for our transgressions, and render our salvation consistent with the divine perfections. Some divines have thought that in these expressions both the peace-offerings and the sin-offerings enjoined in the law of Moses are alluded to, the truths shadowed forth by both being attained by true believers through the sacrifice of Christ, which both expiated sin, or removed condemnation and wrath, and obtained for them the divine favour, with all the blessings consequent thereon. But it does not seem that any great stress can be laid on this distinction, as the word prosferow, translated to offer, with the noun derived from it, rendered offering, is used in a multitude of places in the LXX., for presenting any victim before God; as it is likewise in the New Testament, (Matthew 5:23, 24,) for bringing a gift and offering it on the altar. Of a sweet-smelling savour — Or fragrant odour; an epithet given to the sin-offering, (Leviticus 4:31,) and to the burnt-offering, (Genesis 8:21,) to denote the acceptableness of such oblations to God, when offered by upright worshippers in the way he had appointed. For in the warm eastern climes nothing is more refreshing to mankind than fragrant odours. The sacrifice of Christ, however, as is here implied, was far more acceptable and pleasing to God than any of the victims or perfumes which had been offered of old, whether on the brazen or golden altar of the Jewish tabernacle or temple. Indeed, their sacrifices and perfumes were only acceptable as being emblematical of the offering of his body once for all, and of his continual intercessions for us before the throne of the Majesty on high. And it is a pleasing and encouraging consideration, that through these all our sincere prayers and praises, and our acts of pious and charitable liberality, beneficence, and goodness, come up before God as a grateful memorial, and draw down upon us a most valuable blessing. With regard to the exhortation to mutual love here given, it is justly observed by Macknight, that “Christ’s love in dying for us, is” [as on many other accounts, so on this] “a strong reason for our loving one another; because, if we do not love one another, we are destitute of that disposition which rendered Christ so acceptable to his Father; and have no right to be called his disciples, or to share in the inheritance of his children.

Verse 1, 2. Be ye followers of God as dear children, for children are expected to walk in their father’s steps. He sends us rain and fruitful seasons, he makes his sun to rise on the evil and the good; and if we act otherwise, men will not acknowledge us for the sons of God. In all good offices the Saviour forgot himself, and went about continually doing good. Nay more; he gave himself for us, an eucharistal oblation and sacrifice, a sweet savour of unexampled love. What can words add more?

1. Be ye—Become ye, parallel with become ye (be ye) in Ephesians 4:32, where see note. Therefore—In view of the fact that God… hath forgiven you, become followers (literally, imitators) of God by casting off all bitterness, Ephesians 4:31, with the guilelessness of dear children, who imitate their placable father in freely forgiving.

Ver. 1.-2. On this divine pattern Paul lingers. We must be imitators of God. And this because we are His children, objects of His tender love. For children are expected to bear their father’s likeness: and loved ones are influenced by those who love them. And love is to be the encompassing element and directive principle of their steps in life: walk in love. Similar phrase in Romans 14:15. To the example of the Father, Paul adds that of the Son: according as also Christ etc.

Gave up himself on your behalf: as in Romans 8:32; Galatians 2:20; Ephesians 5:25. Grammatically, these words mean simply self-surrender for our benefit. But the following word sacrifice and Paul’s constant teaching about the purpose of the death of Christ prove abundantly that he refers here to Christ’s self-surrender to death for our salvation: an infinite contrast to the self-surrender in Ephesians 4:19. Offering: a general term for everything given to God.

Sacrifice: a more specific term for the gifts laid upon the altar. It is a frequent translation of the ordinary Hebrew word for bloody sacrifices; but is sometimes used in the LXX. (e.g. Leviticus 2:1, 3) for unbloody offerings. Wherever used in the N.T., it has reference to the ritual of the altar: e.g. Romans 12:1; Philippians 2:17; 4:18. The two words are together, in reversed order, in Psalm 40:6, quoted in Hebrews 10:5, 8. The psalmist’s thought there passes from the specific to the general, denying that either one or other is desired by God. To God: most easily joined to the words immediately foregoing. For the mention of sacrifice recalls at once the deity to whom it is offered. An odour of perfume: as in Philippians 4:18, where the gift from Philippi is said to be a sacrifice pleasant to God as perfume is fragrant to man.

Verse 2. And walk in love] Let every act of life be dictated by love to God and man.

As Christ-hath loved us] Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation.

Hath given himself for us] Christ hath died in our stead, and become thereby a sacrifice for our sins.

An offering] prosfora. An oblation, an eucharistic offering; the same as hjnm minchah, Leviticus 2:1, &c., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God.

A sacrifice] qusia. A sin-offering, a victim for sin; the same as jbz zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle’s design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself uper hmwn, in our stead and on our account, as the gratitude-offering, prosfora, which we owed to our MAKER, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, qusia, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies.

For a sweet-smelling savour.] eiv osmhn euwdiav. The same as is expressed in Genesis 8:21; Leviticus 1:9; 3:16: hwhyl jwhyn jyr reiach nichoach laihovah, “a sweet savour unto the Lord;” i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savour refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

Verses 1, 2. Therefore — Because you are forgiven by God, and have been so much loved; (Ephesians 4:32;) be ye followers — Mimhtai, imitators, of God — In loving and forgiving; as dear — Agaphta, beloved, children — Whom he hath not only forgiven after many and great offences, but hath taken into his peculiar favour, adopted into his family, constituted his heirs, and joint heirs with his beloved Son, and inspired with blessed and lively hopes of unspeakable glory and felicity for ever. O! how much more honourable and more happy it is to be an imitator of God, than of Homer, Virgil, Alexander the Great, or any other human being, however renowned for learning, prowess, or achievements! And walk in love — Toward one another and toward all men, as well as toward God. Let your whole conduct toward others proceed from love as its principle, be governed by love as its rule, and be directed to, and terminate in love, as its end. As Christ also hath loved us — In such an astonishing manner, and to such an inconceivable degree, and hath so demonstrated his love, as to give himself for us an offering and a sacrifice to God — To atone for our transgressions, and render our salvation consistent with the divine perfections. Some divines have thought that in these expressions both the peace-offerings and the sin-offerings enjoined in the law of Moses are alluded to, the truths shadowed forth by both being attained by true believers through the sacrifice of Christ, which both expiated sin, or removed condemnation and wrath, and obtained for them the divine favour, with all the blessings consequent thereon. But it does not seem that any great stress can be laid on this distinction, as the word prosferow, translated to offer, with the noun derived from it, rendered offering, is used in a multitude of places in the LXX., for presenting any victim before God; as it is likewise in the New Testament, (Matthew 5:23, 24,) for bringing a gift and offering it on the altar. Of a sweet-smelling savour — Or fragrant odour; an epithet given to the sin-offering, (Leviticus 4:31,) and to the burnt-offering, (Genesis 8:21,) to denote the acceptableness of such oblations to God, when offered by upright worshippers in the way he had appointed. For in the warm eastern climes nothing is more refreshing to mankind than fragrant odours. The sacrifice of Christ, however, as is here implied, was far more acceptable and pleasing to God than any of the victims or perfumes which had been offered of old, whether on the brazen or golden altar of the Jewish tabernacle or temple. Indeed, their sacrifices and perfumes were only acceptable as being emblematical of the offering of his body once for all, and of his continual intercessions for us before the throne of the Majesty on high. And it is a pleasing and encouraging consideration, that through these all our sincere prayers and praises, and our acts of pious and charitable liberality, beneficence, and goodness, come up before God as a grateful memorial, and draw down upon us a most valuable blessing. With regard to the exhortation to mutual love here given, it is justly observed by Macknight, that “Christ’s love in dying for us, is” [as on many other accounts, so on this] “a strong reason for our loving one another; because, if we do not love one another, we are destitute of that disposition which rendered Christ so acceptable to his Father; and have no right to be called his disciples, or to share in the inheritance of his children.

Verse 1, 2. Be ye followers of God as dear children, for children are expected to walk in their father’s steps. He sends us rain and fruitful seasons, he makes his sun to rise on the evil and the good; and if we act otherwise, men will not acknowledge us for the sons of God. In all good offices the Saviour forgot himself, and went about continually doing good. Nay more; he gave himself for us, an eucharistal oblation and sacrifice, a sweet savour of unexampled love. What can words add more?

2. And—Not only as children forgive and forget, but even walk in love. And that no mere animal love. There are meretricious natures who appear strongly capable of blending what they esteem spiritual with sexual love. Such blending, in thought or language, is morbid, and repulsive to a sound Christianity. But Christian love is after the model of Christ, which is absolutely pure and transcendently self sacrificing. Hath given himself— By an act of free, voluntary love. His right to so act he very explicitly declares in John 10:18. He performed this self-surrender by that right which we all have to suffer for others, undeterred even by the guilt of those who inflict the suffering, as well as by that divine right which he possessed over himself. For us—The offering was for us; to furnish blessed results to us, parallel to those which a sacrifice under the law furnished to him in whose behalf the victim bled. Offering… sacrifice—The former includes any presentation to God, bloody or bloodless; but it is also defined by the word sacrifice as bloody. To God—Not given himself… to God, but for us a sacrifice to God, as the Levitical sacrifices all were. Sweet-smelling savour—Literally, a smell of fragrance; the smell referring to the sensation, the fragrance to its agreeableness. So Genesis 8:21, at Noah’s sacrifice, “Jehovah smelled a sweet savour,” and became propitious. So Leviticus 1:9. Christ is here doubly presented: 1. In his manward relation, as an example of unsurpassable self-sacrificing love, forming and glorifying a holy Church by its inspiring power; and, 2. In his Godward relation, as a well-pleasing self-sacrifice to the divine well-pleasing. The former of these views is admitted by all classes of Christian thinkers; the latter is denied by some classes, but in vain. Second Contrast—Sins of the Flesh, Ephesians 5:3-21. a. Against Gentile uncleanness, remembering God’s judgment, beware, 3-7.

Ver. 1.-2. On this divine pattern Paul lingers. We must be imitators of God. And this because we are His children, objects of His tender love. For children are expected to bear their father’s likeness: and loved ones are influenced by those who love them. And love is to be the encompassing element and directive principle of their steps in life: walk in love. Similar phrase in Romans 14:15. To the example of the Father, Paul adds that of the Son: according as also Christ etc.

Gave up himself on your behalf: as in Romans 8:32; Galatians 2:20; Ephesians 5:25. Grammatically, these words mean simply self-surrender for our benefit. But the following word sacrifice and Paul’s constant teaching about the purpose of the death of Christ prove abundantly that he refers here to Christ’s self-surrender to death for our salvation: an infinite contrast to the self-surrender in Ephesians 4:19. Offering: a general term for everything given to God.

Sacrifice: a more specific term for the gifts laid upon the altar. It is a frequent translation of the ordinary Hebrew word for bloody sacrifices; but is sometimes used in the LXX. (e.g. Leviticus 2:1, 3) for unbloody offerings. Wherever used in the N.T., it has reference to the ritual of the altar: e.g. Romans 12:1; Philippians 2:17; 4:18. The two words are together, in reversed order, in Psalm 40:6, quoted in Hebrews 10:5, 8. The psalmist’s thought there passes from the specific to the general, denying that either one or other is desired by God. To God: most easily joined to the words immediately foregoing. For the mention of sacrifice recalls at once the deity to whom it is offered. An odour of perfume: as in Philippians 4:18, where the gift from Philippi is said to be a sacrifice pleasant to God as perfume is fragrant to man.

V. 3. But let not any impure love be even named or heard of among you-Keep at the utmost distance from it, as becometh saints.

Verse 3. But fornication] It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, porneia, may imply not only fornication but adultery also, as it frequently does; uncleanness, akaqarsia may refer to all abominable and unnatural lusts-sodomy, bestiality, &c., and covetousness, pleonexia, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness,) how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god.

Let it not be once named] Let no such things ever exist among you, for ye are called to be saints.

Verses 3, 4. But fornication, &c. — But any impure love, and any vice flowing therefrom, or connected therewith; let it not be once named — Or heard of; among you — Except with detestation. Keep at the utmost distance from it; as becometh saints — Who are conscious of the sanctity of your name and profession, and dread the thoughts of debasing it; for certainly it is reasonable and proper that they who are separated from the world, and dedicated to God, should shun all such mention of these things, as may any way encourage and countenance the practice of them. Neither filthiness — Wanton, lewd, lascivious speeches; nor foolish talking — Tittle-tattle, talking of the weather, fashions, meat, and drink, and such vain discourse as betrays folly and indiscretion, and has no tendency to edify; nor jesting — Eutrapelia, wittiness, facetiousness, or such artfully turned discourse as is only calculated to produce mirth and laughter. Such turns of wit were esteemed by the heathen a sort of virtue: but how frequently every thing of this kind quenches the Spirit, those who are of a tender conscience know. Which things are not convenient — Or proper for a Christian, as neither increasing his faith nor holiness, and are therefore utterly unsuitable to his profession. But rather giving of thanks — Rather abound in the language of thanksgiving and devotion, to which you are under so many and such strong obligations, and which will yield a pleasure much more sublime and satisfactory than any animal indulgences or delights. Observe, reader, the deliverances which God hath wrought out for us, and the benefits which he hath conferred on us in the course of his providence, the great blessings of redemption and salvation from sin and misery procured for us, and the gift of eternal life consequent thereon, with whatever is necessary to prepare us for these blessings, are powerful considerations why we should be frequent and fervent in praise and thanksgiving.

Ver. 3-6. But uncleanness or covetousness, let it not be named among you. These cautions are repeated from 1 Corinthians 6:9-12, and Galatians 5:19, where comments occur. For these things, he adds, the wrath of God comes down on the children of disobedience. They perish by disease, infamy, and a miserable death. How deplorable must have been the state of the heathen world, that St. Paul deemed it requisite to give such strong cautions to believers, in the great cities of Corinth and Ephesus.

3. But—Marking the transition to a new volume of iniquity in the anti-Church of Gentilism, to be avoided by the Church of Christianity. Fornication—All sexual sin. Uncleanness—All disgraceful vice or flagitiousness; vice that infringes most against the sense of decency, decorum, or honour. Hence it covers the territory between sexual vice and dishonest greed of gain, and is on its opposite sides allied to each. Covetousness—Note on Ephesians 4:19. In both cases it should be rendered as here. Once named—Let these vices be so far from you that the very allusion to them shall cease. It is not so much the verbal naming that is forbidden, as the behaviour and thoughts that induce their naming. The effort should be to render such vices unthought of, strange, and surprising. Becometh saints—As befits a holy community.

Ver. 3.-4. Another group of warnings against sin.

Fornication, uncleanness: as in Galatians 5:19. Paul passes from the specific to the general, to which last he gives the widest latitude: all uncleanness.

Covetousness: as in Ephesians 4:19. By the conjunction or it is separated, as belonging to a different class, from the two foregoing sins. As becomes saints: their relation to God making it unfitting that the sins of heathenism should be even named among them.

Shamefulness: a wide term including (Colossians 3:8) shameful speaking.

Jesting: literally quick versatility of speech which easily degenerates into evil. Since the last two prohibitions seem to relate only to trifles, Paul pauses to say that foolish-speaking and jesting are not fitting. Instead of such inappropriate mirth he proposes the gladness of thanksgiving. So Philippians 4:6; Colossians 2:7; 4:2.

V. 4. Nor foolish talking-Tittle tattle, talking of nothing, the weather, fashions, meat and drink.

Or jesting-The word properly means, wittiness, facetiousness, esteemed by the heathens an half-virtue. But how frequently even this quenches the Spirit, those who are tender of conscience know.

Which are not convenient-For a Christian; as neither increasing his faith nor holiness.

Verse 4. Neither filthiness] aiscrothv. Any thing base or vile in words or acts.

Foolish talking] mwrologia. Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.

Nor jesting] eutrapelia. Artfully turned discourses or words, from eu, well or easily, and trepw, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds.

Which are not convenient] ouk anhkonta. They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.

But rather giving of thanks.] eucaristia. Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

Verses 3, 4. But fornication, &c. — But any impure love, and any vice flowing therefrom, or connected therewith; let it not be once named — Or heard of; among you — Except with detestation. Keep at the utmost distance from it; as becometh saints — Who are conscious of the sanctity of your name and profession, and dread the thoughts of debasing it; for certainly it is reasonable and proper that they who are separated from the world, and dedicated to God, should shun all such mention of these things, as may any way encourage and countenance the practice of them. Neither filthiness — Wanton, lewd, lascivious speeches; nor foolish talking — Tittle-tattle, talking of the weather, fashions, meat, and drink, and such vain discourse as betrays folly and indiscretion, and has no tendency to edify; nor jesting — Eutrapelia, wittiness, facetiousness, or such artfully turned discourse as is only calculated to produce mirth and laughter. Such turns of wit were esteemed by the heathen a sort of virtue: but how frequently every thing of this kind quenches the Spirit, those who are of a tender conscience know. Which things are not convenient — Or proper for a Christian, as neither increasing his faith nor holiness, and are therefore utterly unsuitable to his profession. But rather giving of thanks — Rather abound in the language of thanksgiving and devotion, to which you are under so many and such strong obligations, and which will yield a pleasure much more sublime and satisfactory than any animal indulgences or delights. Observe, reader, the deliverances which God hath wrought out for us, and the benefits which he hath conferred on us in the course of his providence, the great blessings of redemption and salvation from sin and misery procured for us, and the gift of eternal life consequent thereon, with whatever is necessary to prepare us for these blessings, are powerful considerations why we should be frequent and fervent in praise and thanksgiving.

Ver. 3-6. But uncleanness or covetousness, let it not be named among you. These cautions are repeated from 1 Corinthians 6:9-12, and Galatians 5:19, where comments occur. For these things, he adds, the wrath of God comes down on the children of disobedience. They perish by disease, infamy, and a miserable death. How deplorable must have been the state of the heathen world, that St. Paul deemed it requisite to give such strong cautions to believers, in the great cities of Corinth and Ephesus.

4. Filthiness—Indecency of word or action. Foolish talking—In which sin and folly blend. Not convenient—Not suitable for your character or profession. Giving of thanks—A truer mode of cheerfulness, and suitable to a body who have so much reason for gratitude as Christians.

Ver. 3.-4. Another group of warnings against sin.

Fornication, uncleanness: as in Galatians 5:19. Paul passes from the specific to the general, to which last he gives the widest latitude: all uncleanness.

Covetousness: as in Ephesians 4:19. By the conjunction or it is separated, as belonging to a different class, from the two foregoing sins. As becomes saints: their relation to God making it unfitting that the sins of heathenism should be even named among them.

Shamefulness: a wide term including (Colossians 3:8) shameful speaking.

Jesting: literally quick versatility of speech which easily degenerates into evil. Since the last two prohibitions seem to relate only to trifles, Paul pauses to say that foolish-speaking and jesting are not fitting. Instead of such inappropriate mirth he proposes the gladness of thanksgiving. So Philippians 4:6; Colossians 2:7; 4:2.

Verse 5. For this ye know] Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. See Clarke on “Ephesians 5:3”; and see the observations on the Greek article at the end of this epistle. See Clarke “Ephesians 6:24”.

Verses 5-7. For this ye know — Of this ye cannot be ignorant, favoured as you have been with the light of the gospel, that no whoremonger, &c., hath any inheritance — Here or hereafter; in the kingdom of Christ or of God — That is, purchased by Christ, and bestowed by God. The reason why the apostle, in this and his other epistles, condemned fornication and every sort of uncleanness in such an express manner, was because the heathen avowedly practised these vices even in their temples as acts of worship, which they thought rendered them acceptable to their gods. But how different from such practices is the conduct enjoined in the gospel, which teaches that they who continue in such abominations, shall for ever be excluded from the presence and glory of God. Nor covetous man — That is, the man whose chief desire and care is to increase his wealth, either that he may spend it on the gratification of his lusts, or may hoard it up; who is an idolater — As placing that love, delight, and confidence in riches, which ought to be placed in God alone; or because he sets up something else, whatever may be the object of his covetous desires, and something comparatively very base and contemptible, in the place of God, as if it could be the ground of his dependance, and the source of his happiness. Let no man deceive you with vain words — Or sophistical arguments, as if you might live in the commission of such sins, and yet find mercy with God, or escape punishment. For because of these and the like things, cometh the wrath of God — And the dreadful effects thereof, on the children of disobedience — Even on the Gentiles, though not favoured with the light and aids which you have, demonstrating to you the infinite evil of all such practices, and affording you sufficient power to avoid them. Now, if even heathens are punished for such practices, much less can we suppose that professing Christians, who have so much greater advantages for practising purity and virtue in all their branches, and are under such strong and peculiar engagements so to do, shall escape with impunity if they pursue a similar line of conduct. Be not ye therefore partakers with them — In these abominations, if ye would not finally partake in that dreadful punishment which they are bringing on themselves thereby.

Ver. 3-6. But uncleanness or covetousness, let it not be named among you. These cautions are repeated from 1 Corinthians 6:9-12, and Galatians 5:19, where comments occur. For these things, he adds, the wrath of God comes down on the children of disobedience. They perish by disease, infamy, and a miserable death. How deplorable must have been the state of the heathen world, that St. Paul deemed it requisite to give such strong cautions to believers, in the great cities of Corinth and Ephesus.

5. For—A deep and solemn reason for these prohibitions. Ye know— However ignorant and forgetful the Gentiles may be, ye know. That no— The same triad of vile transgressors as in ver. 3: the debauchee, the shameless, the business knave. An idolater—Who worships the round, molten image, the dollar, as his god. Note on Matthew 6:24, and Colossians 3:5. It belongs to St. Paul’s self-sacrificing nature, as Meyer finely remarks, to condemn gain-greed as the most shameful ungodliness. Inheritance… kingdom—Notes on Ephesians 1:10-14. Of Christ and of God—The kingdom of eternal glory beyond the judgment day.

Ver. 5. A solemn assertion supporting the three prohibitions in Ephesians 5:3. The word I have rendered being-aware denotes the process of coming to know, and is almost equal to perceiving. Ye know this that I am going to say, perceiving that every fornicator etc. The three sins are in the same order as in Ephesians 5:3. On the last sin Paul lingers to assert again, as already in Colossians 3:5, that the covetous man is an idolater.

Has no inheritance in the kingdom: close parallels in 1 Corinthians 6:9, 10; Galatians 5:21.

Of Christ and God: climax, rising as ever with Paul from the Son to the Father. These last are here placed in closest relation. But we have no proof that they denote the same divine Person.

V. 6. Because of these things-As innocent as the heathens esteem them, and as those dealers in vain words would persuade you to think them.

Verse 6. Let no man deceive you] Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all sins and abominations in the sight of God; those who practise them are children of disobedience; and on account of such practices the wrath of God-Divine punishment, must come upon them.

Verses 5-7. For this ye know — Of this ye cannot be ignorant, favoured as you have been with the light of the gospel, that no whoremonger, &c., hath any inheritance — Here or hereafter; in the kingdom of Christ or of God — That is, purchased by Christ, and bestowed by God. The reason why the apostle, in this and his other epistles, condemned fornication and every sort of uncleanness in such an express manner, was because the heathen avowedly practised these vices even in their temples as acts of worship, which they thought rendered them acceptable to their gods. But how different from such practices is the conduct enjoined in the gospel, which teaches that they who continue in such abominations, shall for ever be excluded from the presence and glory of God. Nor covetous man — That is, the man whose chief desire and care is to increase his wealth, either that he may spend it on the gratification of his lusts, or may hoard it up; who is an idolater — As placing that love, delight, and confidence in riches, which ought to be placed in God alone; or because he sets up something else, whatever may be the object of his covetous desires, and something comparatively very base and contemptible, in the place of God, as if it could be the ground of his dependance, and the source of his happiness. Let no man deceive you with vain words — Or sophistical arguments, as if you might live in the commission of such sins, and yet find mercy with God, or escape punishment. For because of these and the like things, cometh the wrath of God — And the dreadful effects thereof, on the children of disobedience — Even on the Gentiles, though not favoured with the light and aids which you have, demonstrating to you the infinite evil of all such practices, and affording you sufficient power to avoid them. Now, if even heathens are punished for such practices, much less can we suppose that professing Christians, who have so much greater advantages for practising purity and virtue in all their branches, and are under such strong and peculiar engagements so to do, shall escape with impunity if they pursue a similar line of conduct. Be not ye therefore partakers with them — In these abominations, if ye would not finally partake in that dreadful punishment which they are bringing on themselves thereby.

Ver. 3-6. But uncleanness or covetousness, let it not be named among you. These cautions are repeated from 1 Corinthians 6:9-12, and Galatians 5:19, where comments occur. For these things, he adds, the wrath of God comes down on the children of disobedience. They perish by disease, infamy, and a miserable death. How deplorable must have been the state of the heathen world, that St. Paul deemed it requisite to give such strong cautions to believers, in the great cities of Corinth and Ephesus.

6. No man deceive you—Among the heathens, courtezans were priestesses, and prostitution was consecrated as a religious rite. The Ephesian Christians would every day encounter sophists arguing against and ridiculing the rigorism of personal chastity, and representing licentiousness as a venial matter, and even a sacred institution. Vain words—Empty words: empty of truth and value. For—Very dangerous it is, indeed, to be so deceived. Wrath… disobedience—Words that remind us of Ephesians 2:2, 3; and suggest that in Paul’s view the wrath is the result of actual sin.

Ver. 6. Further support of the above prohibitions. Paul warns his readers against some who will say that sin is a trifle: let no one deceive you. In a heathen city, and to converts from heathenism, persuasion to sin would most frequently come from heathens. And to such probably Paul chiefly refers. But his words are quite general.

Empty words: mere sounds destitute of truth. Cp. empty deception in Colossians 2:8. A similar compound word in 1 Timothy 6:20; 2 Timothy 2:16.

For because etc.: solemn confirmation of the foregoing, and proof that the words are empty.

Comes the anger of God: word for word as in Colossians 3:6. The sons of disobedience: as in Ephesians 2:2, and Colossians 3:6 where see note.

Verse 7. Be not ye therefore partakers with them] Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, kenoiv logoiv, with empty and illusive doctrines, to lead you astray from the path of truth.

That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenæus, that these people were addicted to luxury, effeminacy &c. He tells us that the famous Aspasia, who was herself of the Socratic sect, brought a vast number of beautiful women into Greece, and by their means filled the country with prostitutes, kai eplhqunen apo twn tauthv etairidwn h ellav, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples etaira afrodith, to the prostitute Venus; and again, cap. 32, he quotes from Demosthenes, in Orat. contra Neæram: tas men etairav hdonhv eneka ecomen, tav de pallakav thv kaqJ hmeran

pallakeiav, tav de gunaikav tou paidopoieisqai gnhsiev, kai twn endon fulaka fisthn ecein. “We have whores for our pleasure, harlots for daily use, and wives for the procreation of legitimate children, and for the faithful preservation of our property.” Through the whole of this 13th book of Athenæus the reader will see the most melancholy proofs of the most abominable practices among the Greeks, and the high estimation in which public prostitutes were held; the greatest lawgivers and the wisest philosophers among the Greeks supported this system both by their authority and example. Is it not in reference to their teaching and laws that the apostle says: Let no man deceive you with vain words?

Verses 5-7. For this ye know — Of this ye cannot be ignorant, favoured as you have been with the light of the gospel, that no whoremonger, &c., hath any inheritance — Here or hereafter; in the kingdom of Christ or of God — That is, purchased by Christ, and bestowed by God. The reason why the apostle, in this and his other epistles, condemned fornication and every sort of uncleanness in such an express manner, was because the heathen avowedly practised these vices even in their temples as acts of worship, which they thought rendered them acceptable to their gods. But how different from such practices is the conduct enjoined in the gospel, which teaches that they who continue in such abominations, shall for ever be excluded from the presence and glory of God. Nor covetous man — That is, the man whose chief desire and care is to increase his wealth, either that he may spend it on the gratification of his lusts, or may hoard it up; who is an idolater — As placing that love, delight, and confidence in riches, which ought to be placed in God alone; or because he sets up something else, whatever may be the object of his covetous desires, and something comparatively very base and contemptible, in the place of God, as if it could be the ground of his dependance, and the source of his happiness. Let no man deceive you with vain words — Or sophistical arguments, as if you might live in the commission of such sins, and yet find mercy with God, or escape punishment. For because of these and the like things, cometh the wrath of God — And the dreadful effects thereof, on the children of disobedience — Even on the Gentiles, though not favoured with the light and aids which you have, demonstrating to you the infinite evil of all such practices, and affording you sufficient power to avoid them. Now, if even heathens are punished for such practices, much less can we suppose that professing Christians, who have so much greater advantages for practising purity and virtue in all their branches, and are under such strong and peculiar engagements so to do, shall escape with impunity if they pursue a similar line of conduct. Be not ye therefore partakers with them — In these abominations, if ye would not finally partake in that dreadful punishment which they are bringing on themselves thereby.

7. Be—Rather, become. Note, Ephesians 4:32.

b. Against their secret and nightly shame be children of light and day, 8-17. As the darkness of night is the element in which license and guilt find their covert, so by association of thought license and darkness are conceptually identified; while, on the contrary, truth and purity, as well as knowledge, are conceptually identified with light. These associations of thought are universal in the human mind and in human language. Zoroastrianism makes light and darkness the emblem of the two great kingdoms of good and evil in the world. St. Paul here intensifies the thought, by making light and darkness include not only the principles of good and evil, but the human embodiments of good and evil, the Church and the anti-Church.

Ver. 7. Become not; courteously suggests that they were not such already. Partakers-with them: joined with them as sharers of their sin and of the anger of God which falls upon sinners. Same word in contrasted surroundings in Ephesians 3:6.

V. 8. Ye were once darkness-Total blindness and ignorance. Walk as children of light-Suitably to your present knowledge.

Verse 8. For ye were sometimes (pote, formerly) darkness] While ye lived in darkness, ye lived in these crimes.

But now are ye light in the Lord] When ye were in heathenish darkness ye served divers lusts and pleasures, but now ye have the light-the wisdom and teaching which come from God; therefore walk as children of the light-let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods.

Verses 8-10. For ye were sometimes — That is, once; darkness — In a state of total blindness and ignorance, without any light of instruction without, or divine grace within, and therefore had some excuse for living such unrighteous and profane lives: but now ye are light in the Lord — Enlightened by the divine word and Spirit, and brought to the saving knowledge of God and Christ, and of divine things in general; and consequently such vicious practices as you formerly pursued would be utterly inexcusable in you now. You are now under an indispensable obligation to walk as children of light — That is, in a manner suitable to your present knowledge. For, &c. — As if he had said, Such walking is the proper, natural result of your illumination and spiritual condition; the fruit of the Spirit is in — Consists in; all goodness, righteousness, and truth — That is, the Spirit works these graces in those persons in whom he dwells, graces quite opposite to the sins spoken of Ephesians 4:25, &c. By goodness we are to understand an inclination and endeavour to perform all good offices to our fellow-creatures, especially to the children of God: by righteousness, justice, and fair dealing toward all men: and by truth, freedom from hypocrisy, dissimulation, guile, and deceit. Some MSS., together with the Syriac and Vulgate versions, read here, But the fruit of the light, &c., which Estius, Grotius, Mill, and Bengelius, think the true reading, because there is no mention made of the Spirit, either in what goes before, or in what follows. The common reading they suppose hath been taken from Galatians 5:22. Proving — Dokimazontev, making trial of, proving by experience, or approving; what is acceptable — Euareston, well-pleasing; to the Lord — And how happy they are who in all things are governed by his will.

8. Ye were—While Gentiles. Now are ye light—Not as illuminated, but as luminous and illuminating. So our Saviour: “Ye are the light of the world.” Children of light—In the whole paragraph there is a blending of the double thought of moral and physical light. So our Lord: “Let your light so shine, that men may see your good works.” The children of light are those who are not only the true sons of moral illumination, but are so congenial with the actual light of day that the sun may freely shine upon all they do, and illuminate even the secrets locked within their breasts. And so, also, in the uses of both the terms light and darkness there is a blended double reference to the moral principles and the classes of men who embody the principles. Christians are light, and they are children of light; and, ver. 13, the darkness of the licentious, by having the light shine through them, becomes light.

Ver. 8.-10. For ye were etc.: an appeal to the readers’ former life, supporting the foregoing dissuasive. This contrast of past and present is a genuine trait of Paul: cp. Romans 3:21; 11:30; 16:26. ‘Darkened in mind (Ephesians 4:18) ye were yourselves formerly an embodiment of darkness.’ Cp. 2 Corinthians 6:14. ‘But now the light which has illumined your path has transformed you into its own nature.’ In the Lord: the change has come in virtue of their inward union with the Master.

Children of light: cp. 1 Thessalonians 5:5, sons of light and sons of day; Luke 7:35, children of wisdom. Contrast Ephesians 2:3, children of anger. Light is a condition of sight and therefore of knowledge. In darkness we know not where we are going: 1 John 2:11. The Gospel gives light: for it reveals to us our own nature and our environment. And, to those who believe, it becomes the mother of a new nature: children of light. Moreover, since the light enters into them and becomes in some sense a part of themselves, they are themselves light. This lays upon them an obligation to choose such steps as are in harmony with the light which has transformed them. Similar thought in Romans 13:13.

V. 9. The fruit of the light-Opposite to "the unfruitful works of darkness," Ephesians 4:11.

Is in-That is, consists in

Goodness and righteousness and truth-Opposite to the sins spoken of, Ephesians 4:25,&c.

Verse 9. For the fruit of the Spirit] Instead of Spirit, pneumatov, ABD*EFG, the Syriac, Coptic, Sahidic, Æthiopic, Armenian, Vulgate, and Itala, together with several of the fathers, read fwtov, light, which is supposed by most critics to be the true reading, because there is no mention made of the Spirit in any part of the context. As light, Ephesians 5:8, not only means the Divine influence upon the soul, but also the Gospel, with great propriety it may be said: The fruit of the light, i.e. of the Gospel, is in all goodness, and righteousness, and truth. Goodness, agaqwsunh, in the principle and disposition; righteousness, dikaiosunh, the exercise of that goodness in the whole conduct of life; truth, alhqeia, the director of that principle, and its exercise, to the glorification of God and the good of mankind.

Verses 8-10. For ye were sometimes — That is, once; darkness — In a state of total blindness and ignorance, without any light of instruction without, or divine grace within, and therefore had some excuse for living such unrighteous and profane lives: but now ye are light in the Lord — Enlightened by the divine word and Spirit, and brought to the saving knowledge of God and Christ, and of divine things in general; and consequently such vicious practices as you formerly pursued would be utterly inexcusable in you now. You are now under an indispensable obligation to walk as children of light — That is, in a manner suitable to your present knowledge. For, &c. — As if he had said, Such walking is the proper, natural result of your illumination and spiritual condition; the fruit of the Spirit is in — Consists in; all goodness, righteousness, and truth — That is, the Spirit works these graces in those persons in whom he dwells, graces quite opposite to the sins spoken of Ephesians 4:25, &c. By goodness we are to understand an inclination and endeavour to perform all good offices to our fellow-creatures, especially to the children of God: by righteousness, justice, and fair dealing toward all men: and by truth, freedom from hypocrisy, dissimulation, guile, and deceit. Some MSS., together with the Syriac and Vulgate versions, read here, But the fruit of the light, &c., which Estius, Grotius, Mill, and Bengelius, think the true reading, because there is no mention made of the Spirit, either in what goes before, or in what follows. The common reading they suppose hath been taken from Galatians 5:22. Proving — Dokimazontev, making trial of, proving by experience, or approving; what is acceptable — Euareston, well-pleasing; to the Lord — And how happy they are who in all things are governed by his will.

9. Fruit… Spirit—A better reading substitutes light for Spirit. The graces produced by the power of the true Christian light, namely, goodness, opposed to all the sins of appetite and lust; righteousness, to all unjust and dishonest dealing to men; and truth, to all insincerity, and falseness to God or man.

Ver. 9. A parenthesis explaining and thus justifying the foregoing metaphorical exhortation. The Gospel, which to those who believe it is a ray of light, bears fruit, i.e. produces by the outworking of its own life good results: fruit of the light. See under Romans 1:13. Cp. fruit of the Spirit in Galatians 5:22.

Goodness: practical beneficence, as in Galatians 5:22. Righteousness: conduct in agreement with the Law, as in Romans 14:17.

Truth: moral agreement with the eternal realities. In each of these directions and in every form of them, the light bears fruit. That the light works these good results is a reason why we should walk as children of the light.

Verse 10. Proving what is acceptable] By walking in the light-under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to try, and bring to full proof, that by which God is best pleased. Ye shall be able to please him well in all things.

Verses 8-10. For ye were sometimes — That is, once; darkness — In a state of total blindness and ignorance, without any light of instruction without, or divine grace within, and therefore had some excuse for living such unrighteous and profane lives: but now ye are light in the Lord — Enlightened by the divine word and Spirit, and brought to the saving knowledge of God and Christ, and of divine things in general; and consequently such vicious practices as you formerly pursued would be utterly inexcusable in you now. You are now under an indispensable obligation to walk as children of light — That is, in a manner suitable to your present knowledge. For, &c. — As if he had said, Such walking is the proper, natural result of your illumination and spiritual condition; the fruit of the Spirit is in — Consists in; all goodness, righteousness, and truth — That is, the Spirit works these graces in those persons in whom he dwells, graces quite opposite to the sins spoken of Ephesians 4:25, &c. By goodness we are to understand an inclination and endeavour to perform all good offices to our fellow-creatures, especially to the children of God: by righteousness, justice, and fair dealing toward all men: and by truth, freedom from hypocrisy, dissimulation, guile, and deceit. Some MSS., together with the Syriac and Vulgate versions, read here, But the fruit of the light, &c., which Estius, Grotius, Mill, and Bengelius, think the true reading, because there is no mention made of the Spirit, either in what goes before, or in what follows. The common reading they suppose hath been taken from Galatians 5:22. Proving — Dokimazontev, making trial of, proving by experience, or approving; what is acceptable — Euareston, well-pleasing; to the Lord — And how happy they are who in all things are governed by his will.

10. Proving—That is, testing by actual and practical trial and experience. Acceptable—By finding the witness of the divine Spirit approving our course.

Ver. 10. A participial clause collateral to, and supplementing, the exhortation of Ephesians 5:8. Children of light ought, in virtue of the new life they have received, ever to put to the proof, and thus find out, what is well-pleasing to the Lord, i.e. to their Master Christ. Well-pleasing: same word and thought in Colossians 3:20; Philippians 4:18; 2 Corinthians 5:9; Romans 12:1, 2; 14:18. Proving: same word and thought in Romans 12:2; Philippians 1:10. This putting to the proof will unmask the deception of empty words: Ephesians 5:6.

V. 11. Reprove them-To avoid them is not enough.

Verse 11. Have no fellowship] Have no religious connection whatever with heathens or their worship.

Unfruitful works of darkness] Probably alluding to the mysteries among the heathens, and the different lustrations and rites through which the initiated went in the caves and dark recesses where these mysteries were celebrated; all which he denominates works of darkness, because they were destitute of true wisdom; and unfruitful works, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had seen, heard, and done: hence they were called aporrhta musthria, unspeakable mysteries-things that were not to be divulged. That the apostle may refer to magic and incantations is also probable, for to these the Ephesians were greatly addicted. See the proofs in Clarke’s notes on “Acts 19:19”.

Rather reprove them.] Bear a testimony against them; convince them that they are wrong; confute them in their vain reasons; reprove them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the Greek word elegcw, which we generally render to convince or reprove.

Verses 11, 12. And have no fellowship — No society, no participation with wicked men in the unfruitful works of darkness — Works which bring no advantage, but mischief, (Romans 6:23,) and called works of darkness, because they usually proceed from ignorance, Acts 3:17; are contrary to the light of the word, John 3:20; are usually committed in the dark, 1 Thessalonians 5:7; and bring those who live and die in the commission of them to utter and eternal darkness, Matthew 25:30; but rather reprove them — Show your disapprobation of them by seasonable and suitable reproof, (Leviticus 19:17; Matthew 18:15,) and especially by the holiness of your conversation. Observe, reader, to avoid such things is not sufficient. For it is a shame even to speak of those things — Except in the way of reproof; which are done of them in secret — That is, says Dr. Whitby, “in their mysteries, which therefore were styled aporrhta musthria, (mysteries not to be spoken of,) none being permitted to divulge them upon pain of death. Hence even the word musthrion (mystery) hath its name, say grammarians, from muein to stoma, to stop the mouth. The Eleusinian mysteries were performed in the night, agreeably to the deeds of darkness committed in them; so were the Bacchanalia; and they were both full of detestable iniquity; and upon that account, says Livy, “were banished out of the Roman senate and Italy.” These quotations, with many others which might be added to them, plainly prove, as Dr. Doddridge observes, that if the lower sort of mysteries among the heathens were first intended, as some have supposed, to impress the minds of the people with the belief of future rewards and punishments, and the higher sort of them to instruct persons of more reflection and penetration than the rest, in the knowledge of the true God, and the other great principles of natural religion, they were, long before the apostle’s time, greatly corrupted, and degraded to the most detestable purposes. Monsieur Saurin thinks there is a sarcasm in this verse, as if the apostle said, “The heathens call these things aporrhta, things not to be spoken of; true, they are properly so; things not too sacred, but too infamous to be mentioned.”

11. Fellowship—St. Paul’s ordinary word for Christian communion; as 1 Corinthians 1:9, “fellowship of his Son;” and 10:16, “communion of his blood.” It implies a collection of participants into a common element. Hence here, enter not into associations that share in the unfruitful works. There is, as commentators well remark, no specific allusion to the heathen “mysteries,” but the words include both them and all associations and clans of revellers in dark and hidden licentiousnesses. Unfruitful—As affording, to say the least, no advantage. Works of darkness—With the double allusion above mentioned; works that are morally dark, and that court the covert of literal night. Reprove—A very significant term. First, it indicates a refutation, as in an argument; second, a detection, as of some complication or concealment; and, third, an exposure, resulting from both the refutation and the detection. Let your life, conduct, and intellectual powers be all effective in refuting the sophisms with which license justifies or ennobles itself, as well as in detecting and exposing the turpitude of the license itself.

Ver. 11. Another exhortation, added to that in Ephesians 5:8. Partakers-with others: same word in Philippians 4:14; a cognate word in Philippians 1:7; Romans 11:17; 1 Corinthians 9:23. The works… of darkness: as in Romans 13:12. These are fruitless; in marked contrast to the fruit of the light. They produce no good result. Cp. Romans 6:21.

But rather even reprove: something more than mere refusal to participate.

Reprove: or convict, i.e. prove to be wrong. Same word in 1 Corinthians 14:24; 1 Timothy 5:20; Titus 1:9, 13; Luke 3:19, and especially John 3:20.

V. 12. In secret-As flying the light.

Verse 12. For it is a shame even to speak] This no doubt refers to the Eleusinian and Bacchanalian mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the latter, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: It is a shame even to speak of those things which are done of them in secret; the abominations being of the most stupendous kind, and of the deepest dye.

Verses 11, 12. And have no fellowship — No society, no participation with wicked men in the unfruitful works of darkness — Works which bring no advantage, but mischief, (Romans 6:23,) and called works of darkness, because they usually proceed from ignorance, Acts 3:17; are contrary to the light of the word, John 3:20; are usually committed in the dark, 1 Thessalonians 5:7; and bring those who live and die in the commission of them to utter and eternal darkness, Matthew 25:30; but rather reprove them — Show your disapprobation of them by seasonable and suitable reproof, (Leviticus 19:17; Matthew 18:15,) and especially by the holiness of your conversation. Observe, reader, to avoid such things is not sufficient. For it is a shame even to speak of those things — Except in the way of reproof; which are done of them in secret — That is, says Dr. Whitby, “in their mysteries, which therefore were styled aporrhta musthria, (mysteries not to be spoken of,) none being permitted to divulge them upon pain of death. Hence even the word musthrion (mystery) hath its name, say grammarians, from muein to stoma, to stop the mouth. The Eleusinian mysteries were performed in the night, agreeably to the deeds of darkness committed in them; so were the Bacchanalia; and they were both full of detestable iniquity; and upon that account, says Livy, “were banished out of the Roman senate and Italy.” These quotations, with many others which might be added to them, plainly prove, as Dr. Doddridge observes, that if the lower sort of mysteries among the heathens were first intended, as some have supposed, to impress the minds of the people with the belief of future rewards and punishments, and the higher sort of them to instruct persons of more reflection and penetration than the rest, in the knowledge of the true God, and the other great principles of natural religion, they were, long before the apostle’s time, greatly corrupted, and degraded to the most detestable purposes. Monsieur Saurin thinks there is a sarcasm in this verse, as if the apostle said, “The heathens call these things aporrhta, things not to be spoken of; true, they are properly so; things not too sacred, but too infamous to be mentioned.”

Ver. 12. It is a shame even to speak of those things which are done of them in secret. St. Paul often alludes to the deliverance which the gospel had wrought for the heathen. Those only have adequate ideas of the secret crimes connected with idolatry, who have read Livy’s Account of the Bacchanalian Orgies, and Augustine’s City of God, and other books of the fathers against the gentiles. The bloody worship of Moloch, and the beastly uncleanness attendant on the worship of Priapus, which is thought to he the same with Baal-peor, are too abominable for description. He is feigned to be the son of Bacchus and Venus. Suffice to say, that the figure of this idol, and the dress of the priests, and virgins, and matrons, who served at his altar, and the airs which varlets sung were such as inflamed the people to the perpetration of those crimes in the adjoining groves, which St. Paul comprises under the word acatharsia, all uncleanness, of every species of unnatural lust: ver. 3. Truly except the Lord had left us a remnant, we had been as Sodom, or like unto Gomorrah. See the City of God, book 2. chap. 4.

12. For—To give a reason why this utter exposure should be the aim of our moral life. Shame even to speak—To pronounce the indecent words that express their deeds sullies the purity of the mind. And this fully decides that the entire paragraph hints at almost unmentionable sins of the flesh. In secret—In moral darkness, covered by the shades of physical darkness—a deep night darkening upon a deeper night.

Ver. 12. Justifies the foregoing by pointing to the need for reproof. Secretly: in conspicuous prominence. The secrecy of these sins makes more needful their public reproof.

Done: more fully being-done, i.e. from time to time. These are sins so bad that even to speak of them is polluting, and therefore shameful. Paul suggests that, bad as is the outward conduct of the heathen, under the surface lie still worse sins which in their vileness pass description.

V. 13. But all things which are reproved, are thereby dragged out into the light, and made manifest-Shown in their proper colours, by the light. For whatsoever doth make manifest is light-That is, for nothing but light, yea, light from heaven, can make anything manifest.

Verse 13. But all things that are reproved] Dr. Macknight paraphrases this verse as follows: “Now all these reprovable actions, elegcomena, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light.”

The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.

Verses 13, 14. But all things that are reproved — Or, discovered, or confuted, as elegcomena may be properly rendered; are made manifest — Have their iniquity laid open to the actors themselves, as well as to others; by the light — Of divine truth; or, as Whitby interprets the clause, “being discovered by the light, they are made manifest.” For whatsoever doth make any thing of a moral or immoral nature manifest, is light — That is, nothing can make any thing in men’s spirit or conduct manifest but light, yea, light from heaven; “and therefore the gospel well deserves that name, as teaching those who are instructed in it to judge rightly concerning the moral nature of actions, and inculcating such general principles, as will be of use to them in every particular case that can possibly arise.” Wherefore he saith — Namely, God, in the general tenor of his word, to all who are still in darkness; Awake thou that sleepest — In ignorance of God, of thyself, and of his will concerning thee, and in a state of stupid insensibility respecting invisible and eternal things; and arise from the dead — From thy state of spiritual death, a state of alienation from the life of God here, and obnoxiousness to eternal death hereafter. See on Ephesians 2:5. And Christ shall give thee light — Spiritual and divine light, knowledge, wisdom, holiness, and happiness, the light of grace and glory.

13. But—The reverse of this dark concealment. All things, including those lurking depravities that are reproved, that is, truly detected by you, who are truly the light, are made manifest in their true enormity of character. For whatsoever doth make manifest—More correctly, whatsoever is made manifest, is no longer a lurking obscurity, a darkness, but it becomes in truth a light. On which difficult passage we may note:—

1. Scholars are now mostly agreed that the Greek word for doth make manifest, is not active, but passive; is being made manifest. Ellicott says that it occurs in the New Testament fifty times, but never with an active meaning.

2. By the manifested things becoming light, is not meant that the men become converted, for it is not the men, but their licentious things that are the subject. Their base darknesses and seducing problems, by being detected and light-penetrated, become light. The dark falsehood becomes luminous truth. And all the more is the previous darkness of the problem made evident and abominable.

3. Differing from our English translation, and from Alford and others, who connect by the light with manifest, we refer it to reproved. The direction is: Do you, the light, reprove them; for whatever is by the light reproved is manifest in its true character. The required end is not that it may be manifest by the light, but simply, that it may be made manifest; and to this end it is duty that they should be reproved by the light. Moreover, manifest should come immediately before for, as being the term for which the for introduces the explanation. This keeps in view the imperative reprove of verse 11, for which verse 12 renders the imperative reason.

Ver. 13. Another reason for reproving sin. Not only are there sins needing reproof but to reprove them is an appointed work of Christians. All things: all sorts of sin, as is proved by the word following, when-they-are-reproved.

Manifested: set conspicuously before the eyes of others, in contrast to things done secretly: see under Romans 1:19. Whenever a sin is proved to be such, the reproof is caused by the light falling upon it and thus making its true character conspicuous.

For all that is from day to day manifested etc.: proof of the foregoing. Every conspicuous object is in a true sense luminous. For it partakes the brightness which makes it conspicuous. And that conspicuous objects shine, proves that to reveal the nature of whatever is illumined is the specific work of light: by the light it is manifested. Now Christians are children of light. Therefore the presence of a Christian among sinners ought to reveal to them their sin.

V. 14. Wherefore he-God.

Saith-In the general tenor of his word, to all who are still in darkness. Awake thou that steepest-In ignorance of God and thyself; in stupid insensibility.

And arise from the dead-From the death of sin.

And Christ shall give thee light-Knowledge, holiness, happiness.

Verse 14. Wherefore he saith] It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isaiah 26:19: Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, &c. Others think that it is taken from Isaiah 60:1-3: Arise, shine; for thy light is come, &c. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle’s time, hymns and spiritual songs, as well as psalms, we learn from himself, in Ephesians 5:19, and from Colossians 3:16. The hymn is supposed to have begun thus:-

egeirai o kaqeudwn,

kai anasta ek twn nekrwn,

epifausei soi o cristov.

Awake, O thou who sleepest,

And from the dead arise thou,

And Christ shall shine upon thee.

See Rosenmuller, Wolf, and others. But it seems more natural to understand the words he saith as referring to the light, i.e. the Gospel, mentioned Ephesians 5:13. And the dio legei should be translated, Wherefore IT saith, Awake thou, &c. that is: This is the general, the strong, commanding voice of the Gospel in every part-Receive instruction; leave thy sins, which are leading thee to perdition; believe on the Lord Jesus Christ, and he will enlighten and save thee.

As a man asleep neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God.

As the dead can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of life or being. But though they were asleep-in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though dead to all goodness, and to every function of the spiritual life, yet, as their animal life was whole in them, and perception and reason were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.

Verses 13, 14. But all things that are reproved — Or, discovered, or confuted, as elegcomena may be properly rendered; are made manifest — Have their iniquity laid open to the actors themselves, as well as to others; by the light — Of divine truth; or, as Whitby interprets the clause, “being discovered by the light, they are made manifest.” For whatsoever doth make any thing of a moral or immoral nature manifest, is light — That is, nothing can make any thing in men’s spirit or conduct manifest but light, yea, light from heaven; “and therefore the gospel well deserves that name, as teaching those who are instructed in it to judge rightly concerning the moral nature of actions, and inculcating such general principles, as will be of use to them in every particular case that can possibly arise.” Wherefore he saith — Namely, God, in the general tenor of his word, to all who are still in darkness; Awake thou that sleepest — In ignorance of God, of thyself, and of his will concerning thee, and in a state of stupid insensibility respecting invisible and eternal things; and arise from the dead — From thy state of spiritual death, a state of alienation from the life of God here, and obnoxiousness to eternal death hereafter. See on Ephesians 2:5. And Christ shall give thee light — Spiritual and divine light, knowledge, wisdom, holiness, and happiness, the light of grace and glory.

Ver. 14. Awake, thou that sleepest. Some apply this exhortation to rouse the church from a state of slumber, as in Isaiah 60:1. Romans 13:11. But the adjection, arise from the dead, extends the address to a slumbering world. The wicked are dead to God, dead to piety, dead in trespasses and sins. They sleep, they slumber, and the fleeting vanities of this world vanish as the morning dreams. Sinners sleep on the verge of hell; their awakening in the hour of visitation is tremendous and terrific. Clouds of guilt, the curses of Sinai, the flames ascending from the abyss, and the aspects of a vindictive God, are terrors insupportable. Sinners have but a moment to look to Calvary, and fly for refuge to the living temple. Isaiah 28:16.

14. Wherefore—Inasmuch as this duty of bringing the darkness to light is imperative, the following call upon those in darkness, sleep, and death, is issued. He saith—Or, as in the margin, it saith. Clarke, after Grotius, plausibly refers the it to light, synonymous with the gospel. But, in all cases of the use of this formula of St. Paul, some reference is made to an Old Testament passage. Alford and Eadie think it a reference to Isaiah 60:1: “Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.” Here are the three thoughts of a condition of darkness, an arising, (according to the best interpretation,) and a consequent illumination from the Jehovah-Messiah. Another opinion, as old as Theodoret, is, that the three clauses are three lines of an early Christian hymn:

Awake, thou that sleepest,

And arise from the dead,

And Christ shall give thee light.

Both the rhythm and the poetic imagery confirm the supposition that we have here one of the earliest fragments of Christian hymnology. With great plausibility, therefore, Braune blends the two suppositions, that the words are a versified paraphrase of Isaiah’s words. This view, though unsusceptible of demonstration, removes all difficulty. There is no more improbability that St. Paul should quote a paraphrase of Isaiah from an early hymn of the Church than from the Septuagint, as he more than once does. Awake—The concrete darkness which St. Paul’s Ephesians once were (verse 8) is now transformed to human beings wrapt in night and darkness. They are lying in what Meyer expressively calls the sin-sleep and the sin-death. A double stratum of slumber and deadness lies upon them, the slumber denoting the indifference, and the death the moral incapability of depraved man to arouse himself into holiness and salvation. For the sin-sleep there is an awake; for the sin-death, there is an arise, a resurrection. For, with the call and in the call a power is imparted. Each dead man may revive; each sleeper may awake, if he desires and wills the bliss of life. All are alike called; and it is the free obedience of man that renders the call “effectual.” Light—The gracious light by which they themselves may become light, and walk fearlessly in the full light of the literal day.

Ver. 14. For which cause he (or some one) says: same form of quotation as in Ephesians 4:8; James 4:6. That these two passages are express quotations from the O.T., suggests very strongly that the quotation before us was so intended. But no such passage is found. Nor is there anything in the O.T. which these words recall. On the other hand they give a complete and harmonious sense. In an ordinary document we should guess that in a moment of forgetfulness a passage from some other work was quoted as Holy Scripture. And perhaps this is the best explanation here. We may reverently suppose that the Spirit of inspiration, which even in this quotation guarded the Apostle from doctrinal error, did not think fit to protect him against this trifling oversight. See under Galatians 3:18. Or possibly, without thinking of the author, Paul merely quotes a familiar passage from some author unknown to us.

For which cause: because to bring to light things hidden in darkness is a specific work of Christians.

Up, sleeper: the sinner, who needs arousing from his deep sleep. A frequent metaphor, suggested by the metaphor of darkness: cp. Romans 13:11; 1 Thessalonians 5:6; 1 Peter 2:9. Arise from the dead: a still stronger metaphor. Notice the climax: up, sleeper… arise from the dead.

Christ shall-give light to-thee: a motive for rising from the sleep of sin, viz. that light is waiting for the sleeper. And this is also, since Christians are a medium through which the light shines, a reason why (Ephesians 5:11) they should reprove the sin which (Ephesians 5:12) exists all around them.

V. 15. Circumspectly-Exactly, with the utmost accuracy, getting to the highest pitch of every point of holiness.

Not as fools-Who think not where they are going, or do not make the best of their way.

Verse 15. Walk circumspectly] Our word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man’s interest by every possible and lawful means. But the original word akribwv signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives.

Not as fools, but as wise] mh wv asofoi, allJ wv sofoi. The heathens affected to be called sofoi, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of filosofov, a lover of wisdom; hence our term philosopher, used now in a much prouder sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term sofov, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of asofov, without wisdom, fool.

Verses 15-17. See then — That you may be fit to reprove sin in others; that ye — Yourselves, upon whom the light of Christ already shines; walk circumspectly — Akribwv, accurately, with the utmost exactness; making his will, as made known to you in his word, your rule, and his glory your end, in all your actions, cares, labours, and pursuits; taking the most attentive heed to every step, and conducting yourselves, not as fools, who have no understanding of their duty or interest, and who consider not what they are doing, in what way they are proceeding forward, or where it will terminate; but as wise men — Who know the worth of their immortal souls, the snares that are or will be laid to entangle them, by their subtle and powerful enemies, the many pressing dangers they have to avoid, and the important ends they have to secure. Redeeming the time — With all possible care, exagorazomenoi, buying it up, as it were, as a most precious commodity, (though held cheap by many,) out of the hands of sin and Satan, of sloth, ease, pleasure, and worldly business, which may be done at the expense of a little self-denial, watchfulness, zeal, and diligence, which will be amply recompensed in time and in eternity; or endeavouring to recover and buy back, (as the word may signify,) as far as possible, what has been lost, by diligently making use of what remains, especially in embracing every opportunity of receiving and doing good, and studying to improve every one to the best purposes: and this the rather, because the days are evil — Days of the grossest ignorance, immorality, and profaneness; so that being surrounded on every side with bad examples, we are in danger of being corrupted, and are at the same time exposed to various persecutions and perils, and know not how soon we may be deprived of our liberty or lives. Wherefore — Since the times are so evil, and the danger so great; be ye not unwise — Ignorant of your duty and true interest, negligent of the concerns of your immortal souls, and inconsiderate as you formerly were; but understanding what the will of the Lord is — In every time, place, and circumstance.

15. See—St. Paul now closes the paragraph, as he did the last, with a deduced admonition. Then—Therefore; that is, in view of your office as light to reprove the darkness, held forth in the whole of this closing paragraph. To two things were they to see: First, that they were themselves unreprovable; and, second, that they should be ready in the reproof of prevalent sin. Circumspectly—With strictness of rectitude, knowing that critical eyes are upon you. Fools—The children of disobedience, (verse 6,) the foolish talkers, (verse 4.) Wise—Too thoughtful to be deceived, (verse 6,) ever solemnly holding in view the future divine wrath upon licentiousness.

Ver. 15.-16. Further exhortations; after the parenthesis in Ephesians 5:12-14, which supports the concluding exhortation of Ephesians 5:11.

Look then: practical application of the teaching in Ephesians 5:12-14. Carefully or accurately: same word in 1 Thessalonians 5:2, ye know accurately. It suggests the need of extreme care in choosing our steps in life.

How ye walk; recalls Ephesians 5:8, ‘walk as children of light.’ It is further expounded by not as unwise but as wise. This implies that Christian wisdom, which is a knowledge of that which is most worth knowing, is a practical guide in life. See under 1 Corinthians 2:5. Buying up the opportunity: as in Colossians 4:5, in a very similar connection. It is parallel to not as unwise etc. as a further description of how Paul would have his readers walk. A reason for this last injunction is added: because the days are evil. Cp. Genesis 47:9. Evil is in power. It is therefore important to seize every opportunity for good. In Ephesians 6:13, the evil day is a definite time of special peril.

V. 16. With all possible care redeeming the time-Saving all you can for the best purposes; buying every possible moment out of the hands of sin and Satan; out of the hands of sloth, ease, pleasure, worldly business; the more diligently, because the present are evil days, days of the grossest ignorance, immorality, and profaneness.

Verse 16. Redeeming the time] exagorazomenoi ton kairon. Buying up those moments which others seem to throw away; steadily improving every present moment, that ye may, in some measure, regain the time ye have lost. Let time be your chief commodity; deal in that alone; buy it all up, and use every portion of it yourselves. Time is that on which eternity depends; in time ye are to get a preparation for the kingdom of God; if you get not this in time, your ruin is inevitable; therefore, buy up the time. Some think there is an allusion here to the case of debtors, who, by giving some valuable consideration to their creditors, obtain farther time for paying their debts. And this appears to be the sense in which it is used by the Septuagint, Daniel 2:8: epJ alhqeiav oida egw, oti kairon umeiv exagorazete. I know certainly that ye would gain or buy time-ye wish to have the time prolonged, that ye may seek out for some plausible explanation of the dream. Perhaps the apostle means in general, embrace every opportunity to glorify God, save your own souls, and do good to men.

Because the days are evil.] The present times are dangerous, they are full of trouble and temptations, and only the watchful and diligent have any reason to expect that they shall keep their garments unspotted.

Verses 15-17. See then — That you may be fit to reprove sin in others; that ye — Yourselves, upon whom the light of Christ already shines; walk circumspectly — Akribwv, accurately, with the utmost exactness; making his will, as made known to you in his word, your rule, and his glory your end, in all your actions, cares, labours, and pursuits; taking the most attentive heed to every step, and conducting yourselves, not as fools, who have no understanding of their duty or interest, and who consider not what they are doing, in what way they are proceeding forward, or where it will terminate; but as wise men — Who know the worth of their immortal souls, the snares that are or will be laid to entangle them, by their subtle and powerful enemies, the many pressing dangers they have to avoid, and the important ends they have to secure. Redeeming the time — With all possible care, exagorazomenoi, buying it up, as it were, as a most precious commodity, (though held cheap by many,) out of the hands of sin and Satan, of sloth, ease, pleasure, and worldly business, which may be done at the expense of a little self-denial, watchfulness, zeal, and diligence, which will be amply recompensed in time and in eternity; or endeavouring to recover and buy back, (as the word may signify,) as far as possible, what has been lost, by diligently making use of what remains, especially in embracing every opportunity of receiving and doing good, and studying to improve every one to the best purposes: and this the rather, because the days are evil — Days of the grossest ignorance, immorality, and profaneness; so that being surrounded on every side with bad examples, we are in danger of being corrupted, and are at the same time exposed to various persecutions and perils, and know not how soon we may be deprived of our liberty or lives. Wherefore — Since the times are so evil, and the danger so great; be ye not unwise — Ignorant of your duty and true interest, negligent of the concerns of your immortal souls, and inconsiderate as you formerly were; but understanding what the will of the Lord is — In every time, place, and circumstance.

Ver. 16. Redeeming the time. Exagorazomenoi ton kairon. The words import, that we should buy up and improve the time as men do in a market, which if once lost may never return. The reason assigned is, because the days are evil. Our enemies are all active, we must be alert in the war, and laborious in the harvest days. It is prudent to lay down in a morning a plan of the duties of the day, that we may first give ourselves to the Lord, and then our hands to labour.

16. Redeeming—Literally, buying off for ourselves. The time—The word time, here, signifies opportunity or occasion; that is, of administering moral reproof, and testifying. The sense is, at whatever cost find or seize the opportunity to check sin. Days are evil—This is a depraved period, an evil generation, rushing in a course of licentiousness, and scouting all moral rebuke. Few are the chances, and dangerous the effort, to reprove the impetuous sinner, but at any price snatch the opportunity. John the Baptist seized the occasion to reprove Herod at the price of his head. St. Paul’s whole life was a series of costly opportunities of rebuking the men and the age.

Ver. 15.-16. Further exhortations; after the parenthesis in Ephesians 5:12-14, which supports the concluding exhortation of Ephesians 5:11.

Look then: practical application of the teaching in Ephesians 5:12-14. Carefully or accurately: same word in 1 Thessalonians 5:2, ye know accurately. It suggests the need of extreme care in choosing our steps in life.

How ye walk; recalls Ephesians 5:8, ‘walk as children of light.’ It is further expounded by not as unwise but as wise. This implies that Christian wisdom, which is a knowledge of that which is most worth knowing, is a practical guide in life. See under 1 Corinthians 2:5. Buying up the opportunity: as in Colossians 4:5, in a very similar connection. It is parallel to not as unwise etc. as a further description of how Paul would have his readers walk. A reason for this last injunction is added: because the days are evil. Cp. Genesis 47:9. Evil is in power. It is therefore important to seize every opportunity for good. In Ephesians 6:13, the evil day is a definite time of special peril.

V. 17. What the will of the Lord is-In every time, place, and circumstance.

Verse 17. Wherefore be ye not unwise] mh ginesqe afronev. Do not become madmen. Here is a most evident allusion to the orgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in Livy, to which I have referred on Ephesians 5:12.

But understanding what the will of the Lord is.] It is the will of God that ye should be sober, chaste, holy, and pure. Get a thorough understanding of this; acquaint yourselves with God’s will, that ye may know how to glorify him.

Verses 15-17. See then — That you may be fit to reprove sin in others; that ye — Yourselves, upon whom the light of Christ already shines; walk circumspectly — Akribwv, accurately, with the utmost exactness; making his will, as made known to you in his word, your rule, and his glory your end, in all your actions, cares, labours, and pursuits; taking the most attentive heed to every step, and conducting yourselves, not as fools, who have no understanding of their duty or interest, and who consider not what they are doing, in what way they are proceeding forward, or where it will terminate; but as wise men — Who know the worth of their immortal souls, the snares that are or will be laid to entangle them, by their subtle and powerful enemies, the many pressing dangers they have to avoid, and the important ends they have to secure. Redeeming the time — With all possible care, exagorazomenoi, buying it up, as it were, as a most precious commodity, (though held cheap by many,) out of the hands of sin and Satan, of sloth, ease, pleasure, and worldly business, which may be done at the expense of a little self-denial, watchfulness, zeal, and diligence, which will be amply recompensed in time and in eternity; or endeavouring to recover and buy back, (as the word may signify,) as far as possible, what has been lost, by diligently making use of what remains, especially in embracing every opportunity of receiving and doing good, and studying to improve every one to the best purposes: and this the rather, because the days are evil — Days of the grossest ignorance, immorality, and profaneness; so that being surrounded on every side with bad examples, we are in danger of being corrupted, and are at the same time exposed to various persecutions and perils, and know not how soon we may be deprived of our liberty or lives. Wherefore — Since the times are so evil, and the danger so great; be ye not unwise — Ignorant of your duty and true interest, negligent of the concerns of your immortal souls, and inconsiderate as you formerly were; but understanding what the will of the Lord is — In every time, place, and circumstance.

17. Unwise—Heedless, not using the wits and the knowledge you have. Understanding—By direct testing, as in Ephesians 5:10. c. Against Gentile drunkenness and revelry be filled with the Holy Spirit, and joyous with holy hymns, 18-21.

The anti-Church of Gentilism is filled with wine, and riotous with drunken song and clamour; St. Paul substitutes the holy Church of Christ as filled with the Holy Spirit and rapturous with psalm and hymn and melody of heart.

Ver. 17. Because of this: because evil around makes it needful to walk as wise men. In view of his readers’ peril, Paul points to a means of wisdom: understanding what is the will of the Lord. Not to use this means of divine guidance, would be senseless.

Do not become: as in Ephesians 5:7; cp. Ephesians 5:1; 4:32. Perhaps it was suggested, instead of the simpler words be not, by a half-conscious remembrance that human character is ever developing, for good or bad.

Senseless: a man without brains; a worse term than unwise.

What is the will of the Lord: close parallel to Ephesians 5:10; cp. Acts 21:14. That the will of God must ever be the directive principle of human life, was ever present to the thought of Paul: Romans 12:2; Ephesians 1:1, 5, 9, 11; Colossians 1:9. The same honour he here gives to the will of the Lord Jesus Christ. He thus recognises the Crucified One as still his Master.

V. 18. Wherein is excess-That is, which leads to debauchery of every kind.

But be ye filled with the Spirit-In all his graces, who gives a more noble pleasure than wine can do.

Verse 18. Be not drunk with wine, wherein is excess] This is a farther allusion to the Bacchanalian mysteries; in them his votaries got drunk, and ran into all manner of excesses. Plato, though he forbade drunkenness in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and ran into all kinds of extravagance. Hence it is probable that mequw, to get drunk, is derived from meta, after, and quw, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word aswtia, which we translate excess, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy.

But be filled with the Spirit] The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on “Luke 9:39”, where the case of a Bacchanalian is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those discoveries of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is.

Verses 18-21. And be not drunk with wine — As the heathen are when they celebrate the feasts of Bacchus, their god of wine; wherein is excess — Which is the source of all manner of extravagance, and leads to debauchery of every kind. The original word aswtia, here rendered excess, signifies entire dissoluteness of mind and manners, and such a course of life as is void of counsel and prudent intention, like the behaviour of persons who are continually drunk. While the above-mentioned Bacchanalia continued, men and women made it a point of religion to intoxicate themselves, and ran about the streets, fields, and vineyards, singing and shouting in a wild and tumultuous manner; in opposition to which extravagant vociferations, singing praises to God is with great propriety recommended. Plato tells us, that there was hardly a sober person to be found in the whole Attican territories during the continuance of these detestable feasts. But be ye filled with the Spirit — In all his graces, which gives a joy unspeakably more delightful, exhilarating, and permanent, than that which is produced by the fumes of wine. The antithesis is beautiful. The lewd votaries of Bacchus fill themselves with wine; but be ye filled with the Spirit. In which precept there is this remarkable propriety, that our Lord had represented the influences of the Spirit, (which he invited all who thirsted for them, to come to him and receive,) under the emblem of rivers of living water, which he commanded believers to drink plentifully, John 7:37-39. Speaking to yourselves — That is, to one another, by the Spirit, for your mutual edification; in psalms — Of David, and hymns — Of praise; and spiritual songs — On any divine subject; of this latter kind were the songs of Elisabeth, of Mary, and of Zecharias, recorded by Luke 1:42, 46, 67. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish. it is evident that the promise of the Holy Ghost to believers in the last days, was, by his larger effusion, to supply this want. Singing and making melody — Which will be as acceptable and pleasing to God as music is to us; in your heart — As well as your voice, your affections going along with your words, without which no external melody, be it ever so exact and harmonious, can be pleasing to his ear; to the Lord — Jesus, who searcheth the heart; giving thanks always — At all times and places; for all things — Prosperous or adverse, for all things work together for good to them that love God; in the name — Or through the mediation; of our Lord Jesus Christ — By whom we receive all good things. Submitting yourselves —

Upotassomenoi, being subject, one to another — Performing those mutual duties to each other, which belong to you according to your several places and stations. As if he had said, While you are careful, as above directed, in the duties of praise and piety to God, be not negligent in those which you owe to your fellow-creatures, but perform them punctually in all the various relations in which you stand to each other; in the fear of God — Properly influenced thereby, and evidencing to all around you that you truly fear and obey him.

18. And—Not (as Eadie and others) marking “transition from general to particular,” but from one form of fleshly sin, sensuality, to another, inebriety, with its consequent riot. Be not drunk—Drunkened, or made drunk with or by wine, the particular drink for the genial. Wherein—In which. Our translation, referring the wherein to wine, and adding wherein is excess, conveys a true and striking meaning. In wine is the power to create and intensify the appetite for itself, and the consequent excess. But critics are agreed that the wherein refers not to wine, but to the being made drunk by it. Alford avails himself of this to add, “The crime is not in God’s gift, but in the abuse of it; and the very arrangement of the sentence, besides the spirit of it, implies the lawful use of it. See 1 Timothy 5:23.” The advice to Timothy indicates that “God’s gift” is bestowed as a medicine; its “abuse” is as a beverage. No one who habitually uses wine as a beverage has any assurance that he will never be drunk with it. At any rate it is no sin, in view of such danger, for any man to abstain entirely from it, and it may be a part of prudential morality earnestly to urge others to so abstain. Nor does it seem to be a very necessary duty for commentator or preacher very carefully to maintain the right to use it as a gratification of appetite. Let those who desire to indulge at the risk of downfall perform that work. Excess—The exact parallel of the Greek word would be unsavedness, or unsavingness; and Theophylact well defines its victim as “one who does not save, but destroys both soul and body.” Hence profligacy, self-abandonment to ruin. Filled with the Spirit—A most striking antithesis! While Gentilism is drunk with wine let the holy Church be filled with the Spirit.

“There’s a spirit above, and a spirit below;

A spirit of joy, and a spirit of woe:

The spirit above is a Spirit Divine;

The spirit below is the spirit of wine.”

Ver. 18. To the foregoing general precept Paul now adds a prohibition of a definite sin specially inconsistent with it. He thus illustrates the general principle, and looks at this sin in the light of it.

In which: in being drunk with wine, the sin here prohibited. Dissoluteness: a reckless waste of money and of life itself. A typical example is the prodigal son, touching whom a cognate word is used in Luke 15:13, living dissolutely. Paul says that in drunkenness is reckless waste of all we have and are.

Filled with the Spirit: every thought, purpose, word, act, prompted and controlled by the Holy Spirit. [The present imperative describes this all-pervading influence as ever going forth from the Spirit. The aorist in Acts 2:4; 4:8, 31; 9:17; 13:9 describes a sudden and all-controlling impulse.] This salutary influence from above filling and raising man is an absolute antithesis to the destructive inspiration of strong drink. That both influences operate on man from within, justifies the somewhat strange contrast here.

With the Spirit: literally in the Spirit: a form of speech chosen possibly because they whom the Holy Spirit fills live and move in Him as their life-giving environment. We obey this command when we claim by faith the influences of the Holy Spirit and surrender ourselves to His guidance.

V. 19. Speaking to each other-By the Spirit.

In the Psalms-Of David.

And hymns-Of praise.

And spiritual songs-On any divine subject. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish, it is evident that the promise of the Holy Ghost to believers, in the last days, was by his larger effusion to supply the lack of it. Singing with your hearts-As well as your voice.

To the Lord-Jesus, who searcheth the heart.

Verse 19. Speaking to yourselves in psalms] We can scarcely say what is the exact difference between these three expressions. Psalms, yalmoi, may probably mean those of David.

Hymns] uJmnoiv. Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See Acts 16:25.

Songs] widaiv. Odes; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all pneumatika, spiritual-tending to magnify God and edify men. Singing and making melody in your heart] The heart always going with the lips. It is a shocking profanation of Divine worship to draw nigh to God with the lips, while the heart is far from him. It is too often the case that, in public worship, men are carried off from the sense of the words by the sounds that are put to them. And how few choirs of singers are there in the universe whose hearts ever accompany them in what they call singing the praises of God!

Verses 18-21. And be not drunk with wine — As the heathen are when they celebrate the feasts of Bacchus, their god of wine; wherein is excess — Which is the source of all manner of extravagance, and leads to debauchery of every kind. The original word aswtia, here rendered excess, signifies entire dissoluteness of mind and manners, and such a course of life as is void of counsel and prudent intention, like the behaviour of persons who are continually drunk. While the above-mentioned Bacchanalia continued, men and women made it a point of religion to intoxicate themselves, and ran about the streets, fields, and vineyards, singing and shouting in a wild and tumultuous manner; in opposition to which extravagant vociferations, singing praises to God is with great propriety recommended. Plato tells us, that there was hardly a sober person to be found in the whole Attican territories during the continuance of these detestable feasts. But be ye filled with the Spirit — In all his graces, which gives a joy unspeakably more delightful, exhilarating, and permanent, than that which is produced by the fumes of wine. The antithesis is beautiful. The lewd votaries of Bacchus fill themselves with wine; but be ye filled with the Spirit. In which precept there is this remarkable propriety, that our Lord had represented the influences of the Spirit, (which he invited all who thirsted for them, to come to him and receive,) under the emblem of rivers of living water, which he commanded believers to drink plentifully, John 7:37-39. Speaking to yourselves — That is, to one another, by the Spirit, for your mutual edification; in psalms — Of David, and hymns — Of praise; and spiritual songs — On any divine subject; of this latter kind were the songs of Elisabeth, of Mary, and of Zecharias, recorded by Luke 1:42, 46, 67. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish. it is evident that the promise of the Holy Ghost to believers in the last days, was, by his larger effusion, to supply this want. Singing and making melody — Which will be as acceptable and pleasing to God as music is to us; in your heart — As well as your voice, your affections going along with your words, without which no external melody, be it ever so exact and harmonious, can be pleasing to his ear; to the Lord — Jesus, who searcheth the heart; giving thanks always — At all times and places; for all things — Prosperous or adverse, for all things work together for good to them that love God; in the name — Or through the mediation; of our Lord Jesus Christ — By whom we receive all good things. Submitting yourselves —

Upotassomenoi, being subject, one to another — Performing those mutual duties to each other, which belong to you according to your several places and stations. As if he had said, While you are careful, as above directed, in the duties of praise and piety to God, be not negligent in those which you owe to your fellow-creatures, but perform them punctually in all the various relations in which you stand to each other; in the fear of God — Properly influenced thereby, and evidencing to all around you that you truly fear and obey him.

Ver. 19. Speaking to yourselves in psalms, and hymns, and spiritual songs. The wicked, exhilarated with wine, indulge in songs which utter the infamy of the heart, and pollute the ear; but the saints have angels’ songs. Pliny testifies, that christians in his time sung hymns to Christ as God. Christo ut Deo hymnos canunt. David, and the prophet Elisha, from their youth were proficients in sacred song. Jerome composed hymns; and the hymns and psalms of St. Hilary are said to have been sung all over France. Buchanan has delighted all the Latin church with a metrical version of the Psalms. Chrysostom says, God has given those psalms and hymns of praise to raise the souls of men above the troubles of life. Singing revives every pious affection of the heart, and contributes to health and cheerfulness. But alas, our modern composers of sacred music, men now living, have ruined public worship by jig tunes, many of them taken from the army and the stage. They forget that temples require time, they forget God, they forget themselves, to impose silence on the church.

19. Speaking to yourselves—Voicing to each other. For the Greek word for speaking includes any vocal utterance. There may be allusion here to the antiphonal or responsive music, in which different parts of the choir alternated. Such was the manner of the Hebrew choral worship, and was very early adopted by the Christian Church. So the philosopher Pliny, but a little later than when Paul wrote these words, in his letter quoted in our vol. i, p. 5, says that the early Christians sang “in concert,” that is, secum invicem, in turn among themselves, “a hymn of praise to Christ as God.” Psalms and hymns and spiritual songs—For the apostle will have a joyful Church, resounding with rich and glorious melodies. However ascetic in words, it shall be ever rejoicing in spirit. Gentilism is drunkenly obstreperous, but Christianity shall be spiritually melodious and triumphant. Psalms—The psalm was inherited by the Christian Church from her old Hebrew ancestry. By the derivation of the word it signifies a sacred poem to be chanted in accompaniment with an instrument. But during the period of churchly inspiration, when each one had an improvised psalm, (1 Corinthians 14:26,) the psalm lost the instrument. Hymns— The word is inherited from the pagan Church, so to speak, and signified a poem sung in honour of a god, or gods. These are among the earliest of recorded human compositions. The hymns of the Sanscrit Vedas, sung in honour of the gods who were personifications of the elements, are, some of them, probably as old as the time of Moses. Worship naturally runs its emotions into rhythm and tune, and so the apostolic Church early formed a body of hymnology. Songs—Literally, odes, derived from aeido, to sing; as our word song is derived from sing. Hence it is any metrical composition set to tune. All the jovial strains of the Gentile revellers could be called by this term; and St. Paul therefore specializes it by the adjective spiritual. If, then, a hymn and a spiritual song had any difference, it would be that the former signified a singing directly in honour to God, while the latter sang any phase of Christian feeling or experience. Perhaps the larger share of what are at the present day called hymns, would belong to the latter class of spiritual odes. And in the primitive Church, however the above three terms differed in origin and earlier meaning, they all ran into each other and retained but little distinction of application.

Ver. 19.-21. Four participial clauses containing exhortations collateral to the foregoing exhortation, be filled with the Spirit, and thus completing the contrast to be not drunk with wine.

Speaking to yourselves etc.: very close parallel to Colossians 3:16, where see note. With psalms and songs correspond respectively the cognate verbs chanting and singing. The second participial clause is parallel to the first. Paul first bids his readers speak in their songs one to another; and then bids them sing to the Lord. To Him they can and must sing in their heart, both in vocal praise and when their song is silent. Giving thanks etc.: a third co-ordinate participial clause still further defining what Paul desires in his readers.

Thanks always for all things: a constant thought of Paul: so Colossians 3:17, a close parallel, Colossians 1:12; 2:7; 4:2; Ephesians 5:4; 1:16. It specifies the contents of these songs to the Lord. And our thanks are given in the name of Christ, in acknowledgment that only through Him comes all real good; to God our Father, the ultimate source of blessing.

Grammatically, the three foregoing participial clauses describe accompaniments of being filled with the Spirit. Actually, they describe its results. Instead of riotous songs stimulated by the wine cup, Paul desires the vocal and silent praise to God which the Holy Spirit ever prompts. The last participial clause is the key-note of §§ 12-14.

Submitting: as in Colossians 3:18.

One to another: according to their various relations, as Paul now proceeds to expound.

Fear of Christ: cp. the will of the Lord in Ephesians 5:17. It is another note of the majesty of Christ, and in no small degree a proof of His divinity.

REVIEW OF § 11. Without any marked order, but each thought suggesting that which follows, compactly yet clearly, Paul touches and illumines, in the light of the essential principles of the Gospel, many practical duties of life. He warns his readers against falsehood by reminding them that all men are members of one body and therefore have one interest, and that therefore nothing is to be gained but much lost by one man deceiving another. He gives a safe and easy guard and limit to anger: it must not continue to the morrow. The man who, in order to live in idleness, robs others must now work in order to help others who are in need. All evil talking is shut out by a precept that we are so to speak as to edify those who hear us. And all this is strengthened by reference to the Holy Spirit, the seal of our future deliverance, who observes all we say or do and is grieved by evil. All bitterness of temper or word must be laid aside: kindness and forbearance must take their place. For we are beloved children of God, and must therefore imitate our Father and walk in the steps of Christ who so loved us as to give up Himself for our salvation. All impurity and covetousness must be banished even from the lips of the sacred people: foolish talking must be superseded by thanksgiving. For, whatever men may say, sensuality, and covetousness which is a form of idolatry, will exclude their votaries from the kingdom of God. With those guilty of such sins, we must have no part. For, our life is altogether changed. Once darkness we are now children of light: and spiritual light produces, by the outworking of its own nature, moral excellence. Our only relation to the works of darkness must be reproof. For the hidden sins of heathenism need it. And light reveals, by its own nature, in their true colours objects otherwise hidden. We must therefore carefully and wisely choose our steps. Because the times are bad, we must embrace every opportunity of doing and saying good. This, i.e. to learn the will of Christ, will need all our intelligence. Paul warns against drunkenness, which ever leads to ruin. We need to be filled and stimulated not with wine but by the Spirit of God. His inspiration prompts, not the loud voice of revelry, but sacred song, sometimes inaudible but always heart-felt, and ever assuming the form of thanks to Christ. This will be accompanied by mutual subordination, a duty to be further discussed.

V. 20. Giving thanks-At all times and places.

And for all things-Prosperous or adverse, since al] work together for good. In the name of, or through, our Lord Jesus Christ-By whom we receive all good things.

Verse 20. Giving thanks always] God is continually loading you with his benefits; you deserve nothing of his kindness; therefore give him thanks for his unmerited bounties.

God and the Father] That is: God, who is your Father, and the Father of mercies. See the observations on the Greek article at the end of this epistle. “Ephesians 6:24”

In the name of our Lord Jesus] He is the only mediator; and through him alone can ye approach to God; and it is for his sake only that God will hear your prayers or receive your praises.

Verses 18-21. And be not drunk with wine — As the heathen are when they celebrate the feasts of Bacchus, their god of wine; wherein is excess — Which is the source of all manner of extravagance, and leads to debauchery of every kind. The original word aswtia, here rendered excess, signifies entire dissoluteness of mind and manners, and such a course of life as is void of counsel and prudent intention, like the behaviour of persons who are continually drunk. While the above-mentioned Bacchanalia continued, men and women made it a point of religion to intoxicate themselves, and ran about the streets, fields, and vineyards, singing and shouting in a wild and tumultuous manner; in opposition to which extravagant vociferations, singing praises to God is with great propriety recommended. Plato tells us, that there was hardly a sober person to be found in the whole Attican territories during the continuance of these detestable feasts. But be ye filled with the Spirit — In all his graces, which gives a joy unspeakably more delightful, exhilarating, and permanent, than that which is produced by the fumes of wine. The antithesis is beautiful. The lewd votaries of Bacchus fill themselves with wine; but be ye filled with the Spirit. In which precept there is this remarkable propriety, that our Lord had represented the influences of the Spirit, (which he invited all who thirsted for them, to come to him and receive,) under the emblem of rivers of living water, which he commanded believers to drink plentifully, John 7:37-39. Speaking to yourselves — That is, to one another, by the Spirit, for your mutual edification; in psalms — Of David, and hymns — Of praise; and spiritual songs — On any divine subject; of this latter kind were the songs of Elisabeth, of Mary, and of Zecharias, recorded by Luke 1:42, 46, 67. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish. it is evident that the promise of the Holy Ghost to believers in the last days, was, by his larger effusion, to supply this want. Singing and making melody — Which will be as acceptable and pleasing to God as music is to us; in your heart — As well as your voice, your affections going along with your words, without which no external melody, be it ever so exact and harmonious, can be pleasing to his ear; to the Lord — Jesus, who searcheth the heart; giving thanks always — At all times and places; for all things — Prosperous or adverse, for all things work together for good to them that love God; in the name — Or through the mediation; of our Lord Jesus Christ — By whom we receive all good things. Submitting yourselves —

Upotassomenoi, being subject, one to another — Performing those mutual duties to each other, which belong to you according to your several places and stations. As if he had said, While you are careful, as above directed, in the duties of praise and piety to God, be not negligent in those which you owe to your fellow-creatures, but perform them punctually in all the various relations in which you stand to each other; in the fear of God — Properly influenced thereby, and evidencing to all around you that you truly fear and obey him.

20. Giving thanks—While the mouths of gay Gentilism are filled with mad laughter, the true Church’s heart is overflowing with thanks unto God. Always—For there is never a moment without its blessing. The drunkard is ever awaking from his mad fits to horror and despair; but with the Christian there is no interval of, and no room for, despondency. All things—This may mean for, or in behalf of, all the Christians of the Church. For as there is no interval in the time of blessedness, so there is no Christian exception to its universality. But there is no deduction, either, from the all things for which gratitude may glow; that is, all the circumstances in which the true Christian is placed; for all things work together for his good. And so Theophylact truly says, “For not only in our ease, but also in our griefs; and not only for our good fortunes, but for our misfortunes, and for things we know and for things we know not; for through all these are we beneficently conducted, whether we understand it or not.” Dr. Eadie, quoting Chrysostom’s appalling remark that we “should be thankful for hell itself,” justly doubts whether it is textual. Dr. Hopkins, with as bold a logic, inferred that sinners ought to be willing to be damned, and that the damned in hell ought to be thankful to God. But the apostle’s all things is circumscribed to the providences through which the Christian is called to pass. There are solemn and awful things in the universe for which God never has asked our thanks, but of which we are to think only with solemn and reverent submission. Unto God and the Father— Different appellatives of the same Being. In the name—By the authority. For the name affixed to a bond or a decree is the source and assurance of its authority. The name of the sultan is the token of submission to the tribes of the faithful. So the commission of the apostles was in the name of Christ; and our prayers and thanks are addressed to God in that name. Miracles were performed through that name, and believers are baptized into (for so Matthew 28:19 should be rendered) that name. Lord Jesus Christ—Lord, Saviour, Messiah; for such is the import of these divine appellatives.

Ver. 19.-21. Four participial clauses containing exhortations collateral to the foregoing exhortation, be filled with the Spirit, and thus completing the contrast to be not drunk with wine.

Speaking to yourselves etc.: very close parallel to Colossians 3:16, where see note. With psalms and songs correspond respectively the cognate verbs chanting and singing. The second participial clause is parallel to the first. Paul first bids his readers speak in their songs one to another; and then bids them sing to the Lord. To Him they can and must sing in their heart, both in vocal praise and when their song is silent. Giving thanks etc.: a third co-ordinate participial clause still further defining what Paul desires in his readers.

Thanks always for all things: a constant thought of Paul: so Colossians 3:17, a close parallel, Colossians 1:12; 2:7; 4:2; Ephesians 5:4; 1:16. It specifies the contents of these songs to the Lord. And our thanks are given in the name of Christ, in acknowledgment that only through Him comes all real good; to God our Father, the ultimate source of blessing.

Grammatically, the three foregoing participial clauses describe accompaniments of being filled with the Spirit. Actually, they describe its results. Instead of riotous songs stimulated by the wine cup, Paul desires the vocal and silent praise to God which the Holy Spirit ever prompts. The last participial clause is the key-note of §§ 12-14.

Submitting: as in Colossians 3:18.

One to another: according to their various relations, as Paul now proceeds to expound.

Fear of Christ: cp. the will of the Lord in Ephesians 5:17. It is another note of the majesty of Christ, and in no small degree a proof of His divinity.

REVIEW OF § 11. Without any marked order, but each thought suggesting that which follows, compactly yet clearly, Paul touches and illumines, in the light of the essential principles of the Gospel, many practical duties of life. He warns his readers against falsehood by reminding them that all men are members of one body and therefore have one interest, and that therefore nothing is to be gained but much lost by one man deceiving another. He gives a safe and easy guard and limit to anger: it must not continue to the morrow. The man who, in order to live in idleness, robs others must now work in order to help others who are in need. All evil talking is shut out by a precept that we are so to speak as to edify those who hear us. And all this is strengthened by reference to the Holy Spirit, the seal of our future deliverance, who observes all we say or do and is grieved by evil. All bitterness of temper or word must be laid aside: kindness and forbearance must take their place. For we are beloved children of God, and must therefore imitate our Father and walk in the steps of Christ who so loved us as to give up Himself for our salvation. All impurity and covetousness must be banished even from the lips of the sacred people: foolish talking must be superseded by thanksgiving. For, whatever men may say, sensuality, and covetousness which is a form of idolatry, will exclude their votaries from the kingdom of God. With those guilty of such sins, we must have no part. For, our life is altogether changed. Once darkness we are now children of light: and spiritual light produces, by the outworking of its own nature, moral excellence. Our only relation to the works of darkness must be reproof. For the hidden sins of heathenism need it. And light reveals, by its own nature, in their true colours objects otherwise hidden. We must therefore carefully and wisely choose our steps. Because the times are bad, we must embrace every opportunity of doing and saying good. This, i.e. to learn the will of Christ, will need all our intelligence. Paul warns against drunkenness, which ever leads to ruin. We need to be filled and stimulated not with wine but by the Spirit of God. His inspiration prompts, not the loud voice of revelry, but sacred song, sometimes inaudible but always heart-felt, and ever assuming the form of thanks to Christ. This will be accompanied by mutual subordination, a duty to be further discussed.

Verse 21. Submitting-one to another] Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule. In the fear of God.] Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other’s burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of en fobw qeou, in the fear of GOD, en fobw cristou, in the fear of CHRIST, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Æthiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.

Verses 18-21. And be not drunk with wine — As the heathen are when they celebrate the feasts of Bacchus, their god of wine; wherein is excess — Which is the source of all manner of extravagance, and leads to debauchery of every kind. The original word aswtia, here rendered excess, signifies entire dissoluteness of mind and manners, and such a course of life as is void of counsel and prudent intention, like the behaviour of persons who are continually drunk. While the above-mentioned Bacchanalia continued, men and women made it a point of religion to intoxicate themselves, and ran about the streets, fields, and vineyards, singing and shouting in a wild and tumultuous manner; in opposition to which extravagant vociferations, singing praises to God is with great propriety recommended. Plato tells us, that there was hardly a sober person to be found in the whole Attican territories during the continuance of these detestable feasts. But be ye filled with the Spirit — In all his graces, which gives a joy unspeakably more delightful, exhilarating, and permanent, than that which is produced by the fumes of wine. The antithesis is beautiful. The lewd votaries of Bacchus fill themselves with wine; but be ye filled with the Spirit. In which precept there is this remarkable propriety, that our Lord had represented the influences of the Spirit, (which he invited all who thirsted for them, to come to him and receive,) under the emblem of rivers of living water, which he commanded believers to drink plentifully, John 7:37-39. Speaking to yourselves — That is, to one another, by the Spirit, for your mutual edification; in psalms — Of David, and hymns — Of praise; and spiritual songs — On any divine subject; of this latter kind were the songs of Elisabeth, of Mary, and of Zecharias, recorded by Luke 1:42, 46, 67. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish. it is evident that the promise of the Holy Ghost to believers in the last days, was, by his larger effusion, to supply this want. Singing and making melody — Which will be as acceptable and pleasing to God as music is to us; in your heart — As well as your voice, your affections going along with your words, without which no external melody, be it ever so exact and harmonious, can be pleasing to his ear; to the Lord — Jesus, who searcheth the heart; giving thanks always — At all times and places; for all things — Prosperous or adverse, for all things work together for good to them that love God; in the name — Or through the mediation; of our Lord Jesus Christ — By whom we receive all good things. Submitting yourselves —

Upotassomenoi, being subject, one to another — Performing those mutual duties to each other, which belong to you according to your several places and stations. As if he had said, While you are careful, as above directed, in the duties of praise and piety to God, be not negligent in those which you owe to your fellow-creatures, but perform them punctually in all the various relations in which you stand to each other; in the fear of God — Properly influenced thereby, and evidencing to all around you that you truly fear and obey him.

21. Submitting yourselves—Dr. Eadie thinks this “introduces a new train of thought;” but, on the contrary, it is only the finishing of the thought of the paragraph. The joyous melody of the heart which it inspires is to be sustained, and discords avoided, by mutual concession, nay, mutual submission, in honour preferring one another. Hence this submitting yourselves one to another strictly co-ordinates with, and completes, the speaking to each other in, etc., of verse 19. In the fear of (not by the best readings God, but) Christ. Overlying and regulating our mutual joy and submission, is our loving fear of our loving and adorable Messiah. II. IN THE FAMILY AND DOMESTIC CONSTITUTIONS, Ephesians 5:22-6:9. a. Wives and husbands, 22-33.

St. Paul here makes transition, clear, indeed, yet so slight as scarce to be marked, from his model Church to his model family. Indeed, the two are one. The family is not only a part of the Church, but also in itself a Church, modelled ideally after the ideal Church, impregnated with Christian principle through its whole structure. Scientists may show how marriage is based in our physiological nature; jurists may show how it forms a part of the civil constitution; but it is the apostle’s part to show how it is enshrined in Christian law, and how the family is indeed both part of the holy Church and itself a holy Church. Hence, let no wives imagine that they are to be absolved by the new Christianity from their dutiful position as prescribed, not only by nature, but by God and Christ; nor let any husband imagine that he is discharged from his sacred responsibilities and ties. On the contrary, the looseness of Judaism and the profligacy of paganism are both abolished, and a new perfect sacredness is infused into the marriage constitution.

Ver. 19.-21. Four participial clauses containing exhortations collateral to the foregoing exhortation, be filled with the Spirit, and thus completing the contrast to be not drunk with wine.

Speaking to yourselves etc.: very close parallel to Colossians 3:16, where see note. With psalms and songs correspond respectively the cognate verbs chanting and singing. The second participial clause is parallel to the first. Paul first bids his readers speak in their songs one to another; and then bids them sing to the Lord. To Him they can and must sing in their heart, both in vocal praise and when their song is silent. Giving thanks etc.: a third co-ordinate participial clause still further defining what Paul desires in his readers.

Thanks always for all things: a constant thought of Paul: so Colossians 3:17, a close parallel, Colossians 1:12; 2:7; 4:2; Ephesians 5:4; 1:16. It specifies the contents of these songs to the Lord. And our thanks are given in the name of Christ, in acknowledgment that only through Him comes all real good; to God our Father, the ultimate source of blessing.

Grammatically, the three foregoing participial clauses describe accompaniments of being filled with the Spirit. Actually, they describe its results. Instead of riotous songs stimulated by the wine cup, Paul desires the vocal and silent praise to God which the Holy Spirit ever prompts. The last participial clause is the key-note of §§ 12-14.

Submitting: as in Colossians 3:18.

One to another: according to their various relations, as Paul now proceeds to expound.

Fear of Christ: cp. the will of the Lord in Ephesians 5:17. It is another note of the majesty of Christ, and in no small degree a proof of His divinity.

REVIEW OF § 11. Without any marked order, but each thought suggesting that which follows, compactly yet clearly, Paul touches and illumines, in the light of the essential principles of the Gospel, many practical duties of life. He warns his readers against falsehood by reminding them that all men are members of one body and therefore have one interest, and that therefore nothing is to be gained but much lost by one man deceiving another. He gives a safe and easy guard and limit to anger: it must not continue to the morrow. The man who, in order to live in idleness, robs others must now work in order to help others who are in need. All evil talking is shut out by a precept that we are so to speak as to edify those who hear us. And all this is strengthened by reference to the Holy Spirit, the seal of our future deliverance, who observes all we say or do and is grieved by evil. All bitterness of temper or word must be laid aside: kindness and forbearance must take their place. For we are beloved children of God, and must therefore imitate our Father and walk in the steps of Christ who so loved us as to give up Himself for our salvation. All impurity and covetousness must be banished even from the lips of the sacred people: foolish talking must be superseded by thanksgiving. For, whatever men may say, sensuality, and covetousness which is a form of idolatry, will exclude their votaries from the kingdom of God. With those guilty of such sins, we must have no part. For, our life is altogether changed. Once darkness we are now children of light: and spiritual light produces, by the outworking of its own nature, moral excellence. Our only relation to the works of darkness must be reproof. For the hidden sins of heathenism need it. And light reveals, by its own nature, in their true colours objects otherwise hidden. We must therefore carefully and wisely choose our steps. Because the times are bad, we must embrace every opportunity of doing and saying good. This, i.e. to learn the will of Christ, will need all our intelligence. Paul warns against drunkenness, which ever leads to ruin. We need to be filled and stimulated not with wine but by the Spirit of God. His inspiration prompts, not the loud voice of revelry, but sacred song, sometimes inaudible but always heart-felt, and ever assuming the form of thanks to Christ. This will be accompanied by mutual subordination, a duty to be further discussed.

V. 22. In the following directions concerning relative duties, the inferiors are all along placed before the superiors, because the general proposition is concerning submission; and inferiors ought to do their duty, whatever their superiors do.

Wives, submit yourselves to your own husbands-Unless where God forbids. Otherwise, in all indifferent things, the will of the husband is a law to the wife.

As unto the Lord-The obedience a wife pays to her husband is at the same time paid to Christ himself; he being head of the wife, as Christ is head of the church.

Verse 22. Wives, submit yourselves unto your own husbands] As the Lord, viz. Christ, is the head or governor of the Church, and the head of the man, so is the man the head or governor of the woman. This is God’s ordinance, and should not be transgressed. The husband should not be a tyrant, and the wife should not be the governor. Old Francis Quarles, in his homely rhymes, alluding to the superstitious notion, that the crowing of a hen bodes ill luck to the family, has said:—

“Ill thrives the hapless family that shows

A cock that’s silent, and a hen that crows:

I know not which live most unnatural lives,

Obeying husbands or commanding wives.”

As unto the Lord.] The word Church seems to be necessarily understood here; that is: Act under the authority of your husbands, as the Church acts under the authority of Christ. As the Church submits to the Lord, so let wives submit to their husbands.

Verses 22-24. In the following directions concerning relative duties, the inferiors are all along placed before the superiors, because the general proposition is concerning submission: and inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands — Unless where God forbids. Otherwise, in all indifferent things, the will of the husband is a law to the wife: as unto the Lord — As owning Christ’s authority in your husbands, whose image they bear, 1 Corinthians 11:7. The obedience a wife pays to her husband, is at the same time paid to Christ himself. For the husband is the head of the wife — Under Christ; is her governor, guide, and guardian; as Christ is the head of the church — As if he had said, God will have some resemblance of Christ’s authority over the church exhibited in the husband’s authority over his wife. See on Ephesians 1:22. And he is the Saviour of the body — Of the church, his mystical body, from all sin and misery. As if he had said, As Christ’s authority is exercised over his church to defend it from evil, and supply it with all good, so should the husband’s power over his wife be employed to protect her from injuries, and provide comfortably for her according to his ability. Therefore as the church — That is, that part of the church which is truly regenerate; is subject unto Christ — And with cheerful willingness submits to his authority; so let the wives be to their own husbands — To whom they have promised obedience; in every thing — Which is lawful, which is not contrary to any command of God.

Ver. 22-24. Wives, submit yourselves to your own husbands. A christian female must be instructed in all the duties of her station. She must not be a brawler, running about for pleasure, contracting debts, and grieving her husband with her tongue. It becomes her to be adorned with every virtue, to render her lovely in the eyes of her husband, and honourable in the station she occupies. The eulogy of such a virtuous woman has been made by Lemuel, and painted with brilliancy of character. Proverbs 31:10, 31.

22. Submit yourselves—So slight is the break from the previous to the present topic, that we are obliged to go back to verse 21 to obtain this submit, the leading verb. For it is not found in the best copies of the text, and has undoubtedly been supplied by copyists, who perceived the blank without realizing the reason. Going back to ver. 21, we find that the mutual submission of Church members and the submission of wives, are expressed by the same word. It is the submission of joyous love under fear of Christ. Bengel truly notes, therefore, that this submit is altogether different from the obey, Ephesians 6:1, and be obedient, Ephesians 6:5, prescribed to children and servants. And that would suggest that the “obey” prescribed to the bride in the marriage service is unbiblical. Your own husbands—Your own is emphatic, as not only yours as distinguished from other husbands, but as deeply and intensely your own. As unto the Lord—Said in anticipation of what he is about to state, that the husband represents Christ in the family Church.

EPHESIANS

SECTION 12. — DIRECTIONS TO WIVES AND

HUSBANDS. CH. 5:22-33.

Wives, be subject to your own husbands as to the Lord. Because man is head of the woman, as also Christ is Head of the Church. He is Saviour of the Body. Nevertheless, as the Church submits to Christ, so also the wives to the husbands in everything.

Husbands, love your wives, as also Christ loved the Church and gave up Himself on its behalf that He might sanctify it, having cleansed it by the bath of water, with the word, that He may Himself present to Himself the Church glorious not having spot or wrinkle or any of the suchlike things, but that it may be holy and blameless. So ought the men to love their own wives as their own bodies. He that loves his own wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it as also Christ does the Church. Because we are members of His Body. “For this cause, a man will leave father and mother and will be joined to his wife; and the two will become one flesh.” (Genesis 2:24.) This mystery is great. But I speak in regard to Christ and in regard to the Church. Nevertheless, also ye severally, let each one thus love his own wife, as himself; and the wife that she fear the husband.

The implied general exhortation at the end of § 11, submitting yourselves one to another, is now specialised in reference to the three most conspicuous relations of social life; in § 12 to wives and husbands, in § 13 to children and parents, in § 14 to slaves and masters. The same three relations are discussed in the same order in Colossians 3:18-4:1. But the discussion here is much more full and valuable; especially that of the first pair, which is developed under the influence of the dominant thought of this Epistle.

Ver. 22.-24. The wives to their own husbands: similar injunction to Colossians 3:18. Their own husbands: noting a peculiar and intimate relation. The words in italics, be subject are supplied from the close of the foregoing sentence.

As to the Lord: slightly different from as is fitting in the Lord in Colossians 3:18. The wife must recognise that her position of subordination is ordained by Christ and that in bowing to her husband she does but submit to her Master in heaven. Thus the Gospel lays upon her a new obligation. But, as we shall see, by laying upon the husband a like obligation it gives to the wife new rights.

Because man is etc.: a fact containing a reason for the foregoing injunction.

Head of the woman: as in 1 Corinthians 11:3, a close parallel. The head and body are vitally united, and share the same nature. But the one is placed above the other to direct its action. Paul asserts that this is the relation of man to the woman. To this metaphor is added another similar metaphor which still further expounds the subjection of the woman to the man: as also Christ is Head of the Church. Same favourite metaphor in Ephesians 1:22; 4:12, 16. Its frequency is explained by the ideal aspect of the Church which is the dominant thought of this Epistle. He is Saviour of the Body: an important assertion thrown in, which practically limits the foregoing comparison. From the head of the woman the Head of the Church differs in that HE (very emphatic) is Saviour of the Body. This completes the foregoing metaphor by calling the Church the Body of Christ; and makes conspicuous a difference between the metaphors by an assertion about Christ and the Church quite inapplicable to the relation of man and woman. The Body of which Christ is Head, He has Himself rescued from bondage and death.

Nevertheless etc.; reasserts, in spite of the difference just mentioned, the primary injunction of Ephesians 5:22.

In everything: a subjection universal within the limit fixed by its aim, viz. as to the Lord. She must do nothing even in obedience to the husband which she cannot do for Christ.

V. 23. The head-The governor, guide, and guardian of the wife. And he is the Saviour of the body-The church, from all sin and misery.

Verse 23. For the husband is the head of the wife] This is the reason which the apostle gives for his injunctions. See above. He is the Saviour of the body.] As Christ exercises authority over the Church so as to save and protect it, so let the husband exercise authority over his wife by protecting, comforting, and providing her with every necessary and comfort of life, according to his power.

Verses 22-24. In the following directions concerning relative duties, the inferiors are all along placed before the superiors, because the general proposition is concerning submission: and inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands — Unless where God forbids. Otherwise, in all indifferent things, the will of the husband is a law to the wife: as unto the Lord — As owning Christ’s authority in your husbands, whose image they bear, 1 Corinthians 11:7. The obedience a wife pays to her husband, is at the same time paid to Christ himself. For the husband is the head of the wife — Under Christ; is her governor, guide, and guardian; as Christ is the head of the church — As if he had said, God will have some resemblance of Christ’s authority over the church exhibited in the husband’s authority over his wife. See on Ephesians 1:22. And he is the Saviour of the body — Of the church, his mystical body, from all sin and misery. As if he had said, As Christ’s authority is exercised over his church to defend it from evil, and supply it with all good, so should the husband’s power over his wife be employed to protect her from injuries, and provide comfortably for her according to his ability. Therefore as the church — That is, that part of the church which is truly regenerate; is subject unto Christ — And with cheerful willingness submits to his authority; so let the wives be to their own husbands — To whom they have promised obedience; in every thing — Which is lawful, which is not contrary to any command of God.

Ver. 22-24. Wives, submit yourselves to your own husbands. A christian female must be instructed in all the duties of her station. She must not be a brawler, running about for pleasure, contracting debts, and grieving her husband with her tongue. It becomes her to be adorned with every virtue, to render her lovely in the eyes of her husband, and honourable in the station she occupies. The eulogy of such a virtuous woman has been made by Lemuel, and painted with brilliancy of character. Proverbs 31:10, 31.

23. Head—He does not say Lord, as expressing Christ in his absolute capacity, but as head, representing his relative office. As the first planner and organizer, and perpetual representative of the family to the world, the husband is its naturally and divinely constituted head. By his name is the whole family rightly called. Outside the home, in which the wife is empress of a little kingdom of her own, he is held primarily responsible for the family support, reputation, and advancement. His position is justly held to be dishonoured, guiltily or unfortunately, if that responsibility be not sustained, or the wife be called to supply his place. It is equally unbecoming for her to endeavour, without necessity, either to substitute or overrule him. Of the wife—Including her offspring, who are at once produced by herself, and herself; just as the Church’s offspring are truly herself. Christ… Church—So that the family is a picture outlining the sacred original, and, therefore, itself sacred. Human laws may hold marriage a merely civil contract; but divine law holds it to be a divine institution. Hence, it is not the magistrate, but the minister, by whom the marriage rite should be performed, and the church should be its place; since, though not a sacrament, it is a most highly religious act. The marriage itself, however surrounded with jovial circumstances, should be performed by the minister as a most solemn religious ceremonial. He, emphatic and distinctive. Christ is not only head, but he is Saviour of the churchly body.

EPHESIANS

SECTION 12. — DIRECTIONS TO WIVES AND

HUSBANDS. CH. 5:22-33.

Wives, be subject to your own husbands as to the Lord. Because man is head of the woman, as also Christ is Head of the Church. He is Saviour of the Body. Nevertheless, as the Church submits to Christ, so also the wives to the husbands in everything.

Husbands, love your wives, as also Christ loved the Church and gave up Himself on its behalf that He might sanctify it, having cleansed it by the bath of water, with the word, that He may Himself present to Himself the Church glorious not having spot or wrinkle or any of the suchlike things, but that it may be holy and blameless. So ought the men to love their own wives as their own bodies. He that loves his own wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it as also Christ does the Church. Because we are members of His Body. “For this cause, a man will leave father and mother and will be joined to his wife; and the two will become one flesh.” (Genesis 2:24.) This mystery is great. But I speak in regard to Christ and in regard to the Church. Nevertheless, also ye severally, let each one thus love his own wife, as himself; and the wife that she fear the husband.

The implied general exhortation at the end of § 11, submitting yourselves one to another, is now specialised in reference to the three most conspicuous relations of social life; in § 12 to wives and husbands, in § 13 to children and parents, in § 14 to slaves and masters. The same three relations are discussed in the same order in Colossians 3:18-4:1. But the discussion here is much more full and valuable; especially that of the first pair, which is developed under the influence of the dominant thought of this Epistle.

Ver. 22.-24. The wives to their own husbands: similar injunction to Colossians 3:18. Their own husbands: noting a peculiar and intimate relation. The words in italics, be subject are supplied from the close of the foregoing sentence.

As to the Lord: slightly different from as is fitting in the Lord in Colossians 3:18. The wife must recognise that her position of subordination is ordained by Christ and that in bowing to her husband she does but submit to her Master in heaven. Thus the Gospel lays upon her a new obligation. But, as we shall see, by laying upon the husband a like obligation it gives to the wife new rights.

Because man is etc.: a fact containing a reason for the foregoing injunction.

Head of the woman: as in 1 Corinthians 11:3, a close parallel. The head and body are vitally united, and share the same nature. But the one is placed above the other to direct its action. Paul asserts that this is the relation of man to the woman. To this metaphor is added another similar metaphor which still further expounds the subjection of the woman to the man: as also Christ is Head of the Church. Same favourite metaphor in Ephesians 1:22; 4:12, 16. Its frequency is explained by the ideal aspect of the Church which is the dominant thought of this Epistle. He is Saviour of the Body: an important assertion thrown in, which practically limits the foregoing comparison. From the head of the woman the Head of the Church differs in that HE (very emphatic) is Saviour of the Body. This completes the foregoing metaphor by calling the Church the Body of Christ; and makes conspicuous a difference between the metaphors by an assertion about Christ and the Church quite inapplicable to the relation of man and woman. The Body of which Christ is Head, He has Himself rescued from bondage and death.

Nevertheless etc.; reasserts, in spite of the difference just mentioned, the primary injunction of Ephesians 5:22.

In everything: a subjection universal within the limit fixed by its aim, viz. as to the Lord. She must do nothing even in obedience to the husband which she cannot do for Christ.

V. 24. In everything-Which is not contrary to any command of God.

Verse 24. In every thing.] That is, every lawful thing; for it is not intimated that they should obey their husbands in any thing criminal, or in any thing detrimental to the interests of their souls. The husband may be profligate, and may wish his wife to become such also; he may be an enemy to true religion, and use his authority to prevent his wife from those means of grace which she finds salutary to her soul; in none of these things should she obey him.

Verses 22-24. In the following directions concerning relative duties, the inferiors are all along placed before the superiors, because the general proposition is concerning submission: and inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands — Unless where God forbids. Otherwise, in all indifferent things, the will of the husband is a law to the wife: as unto the Lord — As owning Christ’s authority in your husbands, whose image they bear, 1 Corinthians 11:7. The obedience a wife pays to her husband, is at the same time paid to Christ himself. For the husband is the head of the wife — Under Christ; is her governor, guide, and guardian; as Christ is the head of the church — As if he had said, God will have some resemblance of Christ’s authority over the church exhibited in the husband’s authority over his wife. See on Ephesians 1:22. And he is the Saviour of the body — Of the church, his mystical body, from all sin and misery. As if he had said, As Christ’s authority is exercised over his church to defend it from evil, and supply it with all good, so should the husband’s power over his wife be employed to protect her from injuries, and provide comfortably for her according to his ability. Therefore as the church — That is, that part of the church which is truly regenerate; is subject unto Christ — And with cheerful willingness submits to his authority; so let the wives be to their own husbands — To whom they have promised obedience; in every thing — Which is lawful, which is not contrary to any command of God.

Ver. 22-24. Wives, submit yourselves to your own husbands. A christian female must be instructed in all the duties of her station. She must not be a brawler, running about for pleasure, contracting debts, and grieving her husband with her tongue. It becomes her to be adorned with every virtue, to render her lovely in the eyes of her husband, and honourable in the station she occupies. The eulogy of such a virtuous woman has been made by Lemuel, and painted with brilliancy of character. Proverbs 31:10, 31.

24. As the Church… so… the wives—Sexual nature, on which marriage is based, man shares not only with the wide animal world, but, strange as to the unscientific it sounds, even with the vegetable world. But this animal love, which through all nature is the divinely constituted source of natural life, in man is overlaid by a sentiment of sentimental love, which blushes at and overshadows the mere animal appetite, and appropriates with a higher congeniality, celebrated in poetry and romance, person to person in a heart-union. But overlying this is a moral love, which sanctions the two lower impulses in their purity, and forms the type of Christ’s own divine and eternal love for those united to him by faith in his redeeming blood. Hence, in the Christian conception, the marital love, in its purity, is a type of the love of Christ for his Church. But as the Church rejoices, with the highest joy, over her allegiance to Christ, so a reliant allegiance to her husband, rejoicing at being weak in herself and strong in him, is a woman’s glory. In every thing—And the more without exception, the better for both. But the apostle is picturing the model family, in which the reciprocal duties are presupposed as being duly performed. Where the reverse is the case, then sad and necessary exceptions come in. When the husband neglects his duty, it may reasonably compel the wife to overstep her normal position. Where he enjoins a violation of the law of God, the law of God is supreme. Violence may compel withdrawal, and adultery dissolves the marriage. Yet for the true relation of mutual marriage love, where the subordinate and the superior wills are united in one permanent, harmonious train of volition, the apostle can find no type so complete as the union between Christ and his Church.

EPHESIANS

SECTION 12. — DIRECTIONS TO WIVES AND

HUSBANDS. CH. 5:22-33.

Wives, be subject to your own husbands as to the Lord. Because man is head of the woman, as also Christ is Head of the Church. He is Saviour of the Body. Nevertheless, as the Church submits to Christ, so also the wives to the husbands in everything.

Husbands, love your wives, as also Christ loved the Church and gave up Himself on its behalf that He might sanctify it, having cleansed it by the bath of water, with the word, that He may Himself present to Himself the Church glorious not having spot or wrinkle or any of the suchlike things, but that it may be holy and blameless. So ought the men to love their own wives as their own bodies. He that loves his own wife loves himself. For no one ever hated his own flesh, but nourishes and cherishes it as also Christ does the Church. Because we are members of His Body. “For this cause, a man will leave father and mother and will be joined to his wife; and the two will become one flesh.” (Genesis 2:24.) This mystery is great. But I speak in regard to Christ and in regard to the Church. Nevertheless, also ye severally, let each one thus love his own wife, as himself; and the wife that she fear the husband.

The implied general exhortation at the end of § 11, submitting yourselves one to another, is now specialised in reference to the three most conspicuous relations of social life; in § 12 to wives and husbands, in § 13 to children and parents, in § 14 to slaves and masters. The same three relations are discussed in the same order in Colossians 3:18-4:1. But the discussion here is much more full and valuable; especially that of the first pair, which is developed under the influence of the dominant thought of this Epistle.

Ver. 22.-24. The wives to their own husbands: similar injunction to Colossians 3:18. Their own husbands: noting a peculiar and intimate relation. The words in italics, be subject are supplied from the close of the foregoing sentence.

As to the Lord: slightly different from as is fitting in the Lord in Colossians 3:18. The wife must recognise that her position of subordination is ordained by Christ and that in bowing to her husband she does but submit to her Master in heaven. Thus the Gospel lays upon her a new obligation. But, as we shall see, by laying upon the husband a like obligation it gives to the wife new rights.

Because man is etc.: a fact containing a reason for the foregoing injunction.

Head of the woman: as in 1 Corinthians 11:3, a close parallel. The head and body are vitally united, and share the same nature. But the one is placed above the other to direct its action. Paul asserts that this is the relation of man to the woman. To this metaphor is added another similar metaphor which still further expounds the subjection of the woman to the man: as also Christ is Head of the Church. Same favourite metaphor in Ephesians 1:22; 4:12, 16. Its frequency is explained by the ideal aspect of the Church which is the dominant thought of this Epistle. He is Saviour of the Body: an important assertion thrown in, which practically limits the foregoing comparison. From the head of the woman the Head of the Church differs in that HE (very emphatic) is Saviour of the Body. This completes the foregoing metaphor by calling the Church the Body of Christ; and makes conspicuous a difference between the metaphors by an assertion about Christ and the Church quite inapplicable to the relation of man and woman. The Body of which Christ is Head, He has Himself rescued from bondage and death.

Nevertheless etc.; reasserts, in spite of the difference just mentioned, the primary injunction of Ephesians 5:22.

In everything: a subjection universal within the limit fixed by its aim, viz. as to the Lord. She must do nothing even in obedience to the husband which she cannot do for Christ.

V. 25. Even as Christ loved the church-Here is the true model of conjugal affection. With this kind of affection, with this degree of it, and to this end, should husbands love their wives.

Verse 25. Husbands, love your wives] Here is a grand rule, according to which every husband is called to act: Love your wife as Christ loved the Church. But how did Christ love the Church? He gave himself for it-he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to save it, so husbands should, by all means in their power, labour to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his love to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection.

Verse 25. The apostle now proceeds to speak of the duty of husbands to their wives, the principal of which consists in their loving them, without which they would abuse their power to tyranny and oppression. But how are they to love them? The apostle says, as Christ loved the church — Namely, with a love that is sincere, pure, ardent, constant, and persevering, and notwithstanding the imperfections and failures that they are chargeable with. The true model this of conjugal affection! with this kind of love, with this degree of it, and to this end, should husbands love their wives. Christ loved the church, and gave himself a ransom for it, when it was in a state of slavery and misery; and husbands, if called to it by God, should lay down their lives for their wives. Observe, reader, as the church’s subjection to Christ is proposed as an example to wives, so the love of Christ to his church is proposed as a pattern to husbands: and while such examples are offered to the imitation of both, and so much is required of each of them, neither has reason to complain of the divine injunction. The love which God requires from the husband toward his wife, compensates for that subjection which he demands from her to her husband: and the prescribed subjection of the wife is an abundant return for that love of the husband which God hath made her due. In what follows we are told that the end for which Christ loved the church, was that he might make her holy and save her; therefore, if husbands are to love their wives as Christ loved the church, they must endeavour to promote their faith and piety, must strive to make them wise and holy.

Ver. 25. Husbands, love your wives. The model of conjugal affection is that of Christ, loving the church, and giving himself for it; indicating that the husband should love his wife as his own life, and in every view as one with him. He should support her in all duties, comfort her in all infirmities, and be her pillar of support in all the walks of life. His oath at the altar is obligatory; and her love, if possible, should more than repay his affection. The drunkard and the profligate must not here be classed with husbands, but with culprits: he cannot rank even with the wild beasts, who always carry their prey to their lair.

25. Christ… gave himself—As for the wives St. Paul read their holy duties in the type of the Church, so now, turning to husbands, he reads them a still more powerful lesson in the history and character of Christ. Like our great Exemplar, the husband consecrates and gives up himself to his wife. Hence, polygamy and adultery at once destroy marriage, the very essence of which is the consecration of person to person, by a union made possible only by a created formation of both the persons. This powerful self-consecration, as being primary with the man, St. Paul imposes expressly only upon him, though presupposing it reciprocally from her. And, as representative head, the man is identified with the family, and suffers or prospers vicariously with and for it. He suffers for its sins; being dishonoured in its dishonour, and liable to pay penalties for its offences. And not only does it suffer for his sins, but becomes honourable in his honour and wealthy by his wealth.

Ver. 25. Husbands, love the wives: word for word as in Colossians 3:19.

According as also etc.: ground of this exhortation. If the woman’s relation to the man resembles that of the Church to Christ, the love with which Christ loved the Church must be a model of man’s love to his wife. This comparison is the more natural in Greek because the word Church is feminine.

And gave-up Himself on its (or her) behalf: historic manifestation and proof of this pattern love.

Gave-up on-behalf of: same words in Ephesians 5:2; Galatians 2:20. It is Christ’s self-surrender to death.

In this verse and in John 3:16 we have two aspects, each supplementing the other, of the love which prompted the death of Christ. Since the purpose of salvation embraced the world, and since God brings to bear on every man an influence which unless resisted will lead him to salvation, Christ said to Nicodemus, in a general statement about the Gospel, that God so loved the world that He gave etc. But the eternal love of God foresaw all who would accept the Gospel and be finally saved. Consequently, this foreseen result of the gift of Christ may be spoken of as the aim of His self-surrender, and therefore as the object of the love which prompted it. Each of the saved can say He loved me and gave up Himself for me. And the lost will know that their destruction was due, not to a limitation of God’s love, but to their own rejection of His offered mercy.

V. 26. That he might sanctify it through the word-The ordinary channel of all blessings.

Having cleansed it-From the guilt and power of sin. By the washing of water-In baptism; if, with "the outward and visible sign," we receive the "inward and spiritual grace."

Verse 26. That he might sanctify and cleanse it] The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odours and with other things, for the purifying of women. See the case of Esther, Esther 2:12; see also Psalm 45:13, 14; Ezekiel 16:7-14. With the washing of water] Baptism, accompanied by the purifying influences of the Holy Spirit.

By the word] The doctrine of Christ crucified, through which baptism is administered, sin cancelled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.

Verses 26, 27. That he might sanctify and cleanse it — Might remove the guilt, power, and pollution of sin; with the washing of water — In baptism, as the sign of regeneration by the Holy Spirit, which can only renew, sanctify, and cleanse the soul. See 2 Thessalonians 2:13; 1 Peter 1:2; Titus 3:5. By the word — The ordinary channel by which justifying, regenerating, and sanctifying grace is communicated; (John 15:3; Jam. 1:18; 1 Peter 1:23; John 17:17;) and by which we are made perfect, and thoroughly furnished unto all good works, 2 Timothy 3:17. That he might present it to himself — That being purified, renewed, and adorned, as a bride prepared for her husband, he might place it in his own immediate presence; a glorious church — Perfectly holy, happy, and pleasing in his sight; not having spot — Of impurity from any remains of sin, or wrinkle — Of deformity from any decay, or any such thing — Any thing which could be called a defect; the perfection of the bodies of the saints, as well as that of their souls, being included in this description: but that it should be holy and without blemish — Or without blame; and he might survey it completely pure, beautiful, and resplendent, in that great day, when the whole number of the elect shall be gathered together, and the marriage of the Lamb shall be celebrated amidst the acclamations of the heavenly legions, to whose blissful world his bride shall be conducted in triumph. “How bright an idea,” says Dr. Doddridge, “does this give us of the grand plan and design of Christianity: namely, to bring all the millions of which the church consists, to such a state of perfect virtue and glory, that when the penetrating eye of Christ, its great and holy bridegroom, shall survey it, there shall not be one spot, or wrinkle, or any thing like it, in the least to impair its beauty, or offend his sight! Where is such a scheme of thought to be found in the world, but in the New Testament, and those who have been taught by it?”

26. Verses 26 and 27 each begins with a that; the former depending on gave himself, the latter on sanctify and cleanse. It is to be specially noted that at this verse Paul reverses the discourse, and from illustrating marriage by the Church, gradually glides into illustrating the Church by marriage, as he intimates in the closing words of Ephesians 5:32. This is in accordance with what we have shown, in both our Plan (page 353) and our Commentary, to be the main topic of the epistle—mainly, the genesis and nature of a glorious Church. With the washing of water—Referring, no doubt, to baptism, in which the water is the symbolical element of the sanctifying Spirit, which is the real element. By the word—By the gospel word, which is preached, by which baptism is effected, and which is concentrated into the final baptism formula. For, as Augustine says, “Without the word the baptismal water is mere water. Add the word to the element and it becomes a sacrament, which is the word made visible.”

Ver. 26.-27. A digression expounding the moral aim of Christ’s self-surrender. Cp. Titus 2:14. It is very appropriate in this exposition of Christian morality.

May-sanctify it: subjective holiness, i.e. the actual and unreserved devotion and loyalty of the Church to Christ. For this is clearly implied in the words following. So the word holy in Ephesians 5:27. This is here represented as an aim of the death of Christ. And rightly so: for without it there can be no full blessedness. And an intelligent purpose includes all means necessary to the end in view. In 1 Corinthians 1:2, the same word denotes the objective holiness of all the people of God, i.e. His claim that they live only for Him. In this sense even the carnal Corinthian Christians were already sanctified. Wherever sanctification means more than this, viz. the actual devotion which God claims, it is represented, not as attained, but as a divine purpose. So 1 Thessalonians 5:23; John 17:17; cp. 1 Corinthians 7:34; 2 Corinthians 7:1. Since loyalty to God is ever the work of the Holy Spirit, since the gift of the Spirit implies pardon of sin, and since Christ died in order to harmonize the justification of believers with the justice of God and thus make it possible, Paul here asserts that ‘Christ… gave up Himself in order that He may sanctify’ the Church. See a close and important parallel in 2 Corinthians 5:15, where we are taught that Christ died in order that we may live a life of devotion to Him.

Having-cleansed it by the bath of water: a necessary preliminary to the actual devotion to God which Christ purposes to work in His people. For all impurity is opposed to unreserved devotion to God, and must therefore be removed before subjective holiness can be realised. So Romans 6:11, dead to sin, but living for God. Similarly, in symbolic ritual, the priests in the Temple washed themselves at the brazen laver before they approached the altar: Exodus 30:18-21.

Cleanse: same word in 2 Corinthians 7:1; Titus 2:14; Hebrews 9:14; 1 John 1:7, 9; Acts 15:9; important parallels. It denotes removal of the stain which mars the moral beauty of sinners. Bath: same word in Titus 3:5, bath of the new birth; and Sirach xxxi. 30, one who is baptized from a dead body and again touches it, what has he been profited by his bath? in reference to ceremonial purification. It denotes, as does the English word bath, both the act of washing and the vessel in which we wash. In view of these two other passages and of Acts 22:16, we can hardly doubt that Paul refers here to Baptism. And such reference presents no difficulty. As commanded by Christ, Baptism was binding on all who had not received it and who sought deliverance from the stain of sin; and was therefore in this sense a condition and instrument of spiritual purification. This does not imply any magical efficacy in the outward rite, but only its divine obligation in all ordinary cases. In Paul’s day, the peril frequently involved in outwardly confessing Christ made this obligation a most serious element in the way of salvation. Hence the language of these three passages.

This reference to Baptism was probably suggested by the metaphor in Ephesians 5:27. Paul silently reminds his readers that Baptism, which to many of them had been so perilous, was but the bride’s bath on the eve of marriage, in their case a necessary precursor of the joy of eternal union with the great King.

With the word: joined most naturally to that He may sanctify it. For the intervening words give a complete sense, and describe a necessary preliminary to the sanctification which Christ designs. Having noted this preliminary, Paul adds the instrument of sanctification, viz. the word of the Gospel, God’s chosen instrument of salvation. Cp. John 17:17, sanctify them in the truth. Thy word is truth. Same word, in the singular number as here, and referring to the Gospel, in Ephesians 6:17; Romans 10:8,17; Hebrews 6:5; 1 Peter 1. 25. In eternity the Son of God purposed to draw men, by a spoken word, viz. the Gospel, to bow to God with unreserved and joyous devotion. Similarly, by a ‘word of God’ the world was made: Hebrews 11:3.

V. 27. That he might present it-Even in this world. To himself-As his spouse.

A glorious church-All glorious within. Not having spot-Of impurity from any sin. Or wrinkle-Of deformity from any decay.

Verse 27. That he might present it to himself] It was usual to bring the royal bride to the king in the most sumptuous apparel; and is there not here an allusion to Psalm 45:13, 14: The king’s daughter (Pharaoh’s) is all glorious within, her clothing is of wrought gold; she shall be brought unto the king (Solomon) in raiment of needlework? This presentation here spoken of by the apostle will take place on the last day. See Clarke’s note on “2 Corinthians 11:2”.

A glorious Church] Every way splendid and honourable, because pure and holy.

Not having spot] spilov. No blemish on the face; no spots upon the garment; the heart and life both holy.

Wrinkle] rutida. No mark of superannuation or decay. The word is commonly applied to wrinkles on the face, indicative of sickness or decrepitude.

Holy and without blemish.] In every sense holy, pure, and perfect. Now it was for this purpose that Christ gave himself for the Church; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the word-the doctrine of reconciliation through faith in his blood. And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, cleansed, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing. How vain is the pretension of multitudes to be members of the true Church while full of spots, wrinkles, blemishes, and MANY such things; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul’s meaning? See Clarke’s notes on “Ephesians 3:14”, &c.

Verses 26, 27. That he might sanctify and cleanse it — Might remove the guilt, power, and pollution of sin; with the washing of water — In baptism, as the sign of regeneration by the Holy Spirit, which can only renew, sanctify, and cleanse the soul. See 2 Thessalonians 2:13; 1 Peter 1:2; Titus 3:5. By the word — The ordinary channel by which justifying, regenerating, and sanctifying grace is communicated; (John 15:3; Jam. 1:18; 1 Peter 1:23; John 17:17;) and by which we are made perfect, and thoroughly furnished unto all good works, 2 Timothy 3:17. That he might present it to himself — That being purified, renewed, and adorned, as a bride prepared for her husband, he might place it in his own immediate presence; a glorious church — Perfectly holy, happy, and pleasing in his sight; not having spot — Of impurity from any remains of sin, or wrinkle — Of deformity from any decay, or any such thing — Any thing which could be called a defect; the perfection of the bodies of the saints, as well as that of their souls, being included in this description: but that it should be holy and without blemish — Or without blame; and he might survey it completely pure, beautiful, and resplendent, in that great day, when the whole number of the elect shall be gathered together, and the marriage of the Lamb shall be celebrated amidst the acclamations of the heavenly legions, to whose blissful world his bride shall be conducted in triumph. “How bright an idea,” says Dr. Doddridge, “does this give us of the grand plan and design of Christianity: namely, to bring all the millions of which the church consists, to such a state of perfect virtue and glory, that when the penetrating eye of Christ, its great and holy bridegroom, shall survey it, there shall not be one spot, or wrinkle, or any thing like it, in the least to impair its beauty, or offend his sight! Where is such a scheme of thought to be found in the world, but in the New Testament, and those who have been taught by it?”

27. Might… Church—Literally, might present himself, to himself, the Church, glorious. So, by Persian law, King Ahasuerus purified Esther, that he might present her to himself a royal bride. Spot—Contracted from external sources. Wrinkle—A blemish from internal decay. This Church, thus presented to himself as perfect and glorious, is the result attained through a progressive sanctification at the final reconciliation. For this was the atonement and the election through faith.

Ver. 27. Further and ultimate aim of the purpose described in Ephesians 5:26. It is clothed in a not unfrequent metaphor: 2 Corinthians 11:2; Revelation 19:7, 9; 21:9; John 3:29; Matthew 25:1.

Present: same word in Colossians 1:22, 28; Romans 6:13, 16, 19; 12:1; and, in the same connection as here, 2 Corinthians 11:2. Himself to Himself: emphatic assertion that the Giver and Receiver are the same. For the Bride has been rescued and purified by the self-surrender of the Bridegroom.

Glorious: clothed in splendour exciting universal admiration; cp. Revelation 21:11, having the glory of God. Christ designs the Church to be glorious, and as such to be His own for ever.

Spot: any blemish.

Wrinkle: a mark of decay. Maintaining his metaphor, Paul describes moral imperfections as bodily blemishes.

But that it may be etc.; completes the description of the glorious Church. Holy: subjectively: for, objectively, as claimed by God, Paul’s readers were (Ephesians 1:1) already holy. This word keeps before us the subjective sanctification of Ephesians 5:26. Instead of having spot or wrinkle, Christ designs the Church to be holy and blameless: same words together in the same connection in Ephesians 1:4. They are added in the form of a purpose in order to throw emphasis on the holiness and blamelessness of the Church as specially designed by Christ.

Notice that present to Himself corresponds to sanctify and holy: for that is holy which is devoted to God. Not having spot or wrinkle corresponds, as a negative element implied in holiness, to cleanse and blameless.

V. 28. As their own bodies-That is, as themselves. He that loveth his wife loveth himself-Which is not a sin, but an indisputable duty.

Verse 28. As their own bodies] For the woman is, properly speaking, a part of the man; for God made man male and female, and the woman was taken out of his side; therefore is she flesh of his flesh, and bone of his bone; and therefore, he that loveth his wife loveth himself, for they two are one flesh. The apostle, in all these verses, refers to the creation and original state of the first human pair.

Verses 28-32. But to return to the subject from which this pleasing digression has led us: So ought men to love their wives as their own bodies — That is, as themselves, or a part of themselves; the bond of marriage making the husband and his wife one, and establishing an inseparable community of interests between them; so that the husband is to love his wife with the same sincerity and ardency of affection wherewith he loves himself. “The husband,” says Macknight, “whose love leads him, after Christ’s example, not only to protect and cherish his wife, by giving her the necessaries and conveniences of life, but also to cleanse her; that is, to form her mind, and assist her in making progress in virtue, really loves himself, and promotes his own happiness in the best manner. For his wife, being thus loved and cared for, will be strengthened for performing her duty; and her mind being improved, her conversation will give him the greater pleasure. Withal, having a high esteem for her husband, she will submit to the hardships of her inferior station with cheerfulness.” No man — In his senses; ever yet hated his own flesh — Whatever its infirmities or imperfections were; but nourisheth and cherisheth it — Feeds and clothes it; nay, and not only provides for its sustenance, but for its comfortable accommodation; even as the Lord nourishes and cherishes the church — Supplying it with all things that may conduce to its welfare and happiness, sympathizing with it in its infirmities, looking upon it as one with himself. For — He can say of his church what Adam said of Eve, when just taken out of his side, (Genesis 2:23,) This is bone of my bone, and flesh of my flesh. In other words, the reason why Christ nourishes and cherishes the church, is that close connection which subsists between him and her, his people being as intimately united to him, as if they were literally flesh of his flesh, and bone of his bone. For this cause — Because the woman is of the man’s flesh, and of his bones; shall a man leave his father and mother — To whom he was before united by the closest ties; and shall be joined unto his wife — Inseparably, till death shall part them; and they — Though originally and naturally two persons; shall — For the future; be one flesh — Shall be considered as one person, or as one soul in two bodies. This is a great mystery — A truth long unknown; and now, when in some measure discovered, is a matter worthy of much admiration. In the Vulgate version, this clause is translated, Sacramentum hoc magnum est, This is a great sacrament. And it is the sole foundation on which the Papists have set up marriage as a sacrament. But I speak concerning Christ and the church — That is, In saying this, you will easily perceive I speak not of the union between a man and his wife, but of that between Christ and the church: for that the eternal Son of God should unite himself to a society of degenerate and mortal men, should love them with an affection exceeding that which is to be found among the most intimate human relations, and should even regard them as making a part of himself, because of the intimacy with which they are joined to him in a community of spirit and of interest, can certainly never be sufficiently admired. This seems to be the sense of the passage. Dr. Macknight, however, following Dr. Alix, Dr. Whitby, and several others, thinks that the apostle calls the formation of Eve from Adam’s body, his marriage with her, and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which [meaning] hitherto had been kept secret, but which he had discovered by applying Adam’s words concerning Eve, to Christ and his church; insinuating, by this application, “1st, That the formation of Eve, of a rib taken out of Adam’s body, was a figure of the regeneration of believers, by the breaking of Christ’s body, mentioned verse 25. 2d, That Adam’s love to Eve, on account of her being formed of his body, was a figure of Christ’s love to believers, because they are become his body, verse 30. 3d, That Adam’s marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned verse 27. In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction being invented, it was necessary to make such striking actions and events as could not easily be forgotten, emblems of the instruction intended to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ’s death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed toward Eve, and his union with her by marriage, were lively images of Christ’s love to believers, and of his eternal union with them in one society after their resurrection. And Eve herself, who was formed of a rib taken from Adam’s side, was a natural image of believers, who are regenerated, both in their bodies and in their minds, by the breaking of Christ’s side on the cross. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God from the very beginning!” For a further elucidation of the subject, the reader must be referred to the above-mentioned commentator. We may add here, however, that Origen seems to have had some notion of the relation this passage had to Adam and Eve, when he says, “If any man deride us for using the example of Adam and Eve, when we treat of the knowledge of Christ, let him consider these words, This is a great mystery.” Tertullian also frequently alludes to the same thing, saying, “This is a great sacrament: Carnaliter in Adam, spiritualiter in Christo, propter spirituales nuptias Christi et ecclesiæ: carnally in Adam, spiritually in Christ, by reason of the spiritual marriage between him and his church.”

28. So… as—Are not correlatives. So refers to as, in verse 25, and brings the present verse into parallelism with 25-27. As his own body—Not as a man would love his own body, but as if being his own body. And as being his own body, so, in a sense, his own other self; so that in loving his wife he loveth himself.

Verse. 28b.-30. These verses develop an argument lying in as their own bodies. Husband and wife have one interest. Therefore, affection towards the wife brings proportionate gain to the husband. In this sense, he that loves his own wife, loves himself. This argument, Ephesians 5:29 further supports. Paul asserted in Ephesians 5:25 that a man’s relation to his wife is like that of Christ to the Church. And he has frequently taught that the Church is the Body of Christ. If so, Christ’s love to the Church is like a man’s love to his own body. This latter love Paul declares to be universal, and further describes.

His own flesh: his body, in view of its material constitution, which has special needs and demands special care.

Nourishes: finds the food needful for its health and development. Cherishes: 1 Thessalonians 2:8: keeps warm, as a hen her chickens. Every one feeds his own body and protects it from cold. And as every one acts towards his own body so Christ acts towards the Church. This treatment of us by Christ is illustrated by a restatement of the fact that we are members of His Body.

V. 29. His own flesh-That is, himself.

Nourisheth and cherisheth-That is, feeds and clothes it.

Verse 29. No man ever yet hated his own flesh] And this is a natural reason why he should love his wife, and nourish and cherish her.

Verses 28-32. But to return to the subject from which this pleasing digression has led us: So ought men to love their wives as their own bodies — That is, as themselves, or a part of themselves; the bond of marriage making the husband and his wife one, and establishing an inseparable community of interests between them; so that the husband is to love his wife with the same sincerity and ardency of affection wherewith he loves himself. “The husband,” says Macknight, “whose love leads him, after Christ’s example, not only to protect and cherish his wife, by giving her the necessaries and conveniences of life, but also to cleanse her; that is, to form her mind, and assist her in making progress in virtue, really loves himself, and promotes his own happiness in the best manner. For his wife, being thus loved and cared for, will be strengthened for performing her duty; and her mind being improved, her conversation will give him the greater pleasure. Withal, having a high esteem for her husband, she will submit to the hardships of her inferior station with cheerfulness.” No man — In his senses; ever yet hated his own flesh — Whatever its infirmities or imperfections were; but nourisheth and cherisheth it — Feeds and clothes it; nay, and not only provides for its sustenance, but for its comfortable accommodation; even as the Lord nourishes and cherishes the church — Supplying it with all things that may conduce to its welfare and happiness, sympathizing with it in its infirmities, looking upon it as one with himself. For — He can say of his church what Adam said of Eve, when just taken out of his side, (Genesis 2:23,) This is bone of my bone, and flesh of my flesh. In other words, the reason why Christ nourishes and cherishes the church, is that close connection which subsists between him and her, his people being as intimately united to him, as if they were literally flesh of his flesh, and bone of his bone. For this cause — Because the woman is of the man’s flesh, and of his bones; shall a man leave his father and mother — To whom he was before united by the closest ties; and shall be joined unto his wife — Inseparably, till death shall part them; and they — Though originally and naturally two persons; shall — For the future; be one flesh — Shall be considered as one person, or as one soul in two bodies. This is a great mystery — A truth long unknown; and now, when in some measure discovered, is a matter worthy of much admiration. In the Vulgate version, this clause is translated, Sacramentum hoc magnum est, This is a great sacrament. And it is the sole foundation on which the Papists have set up marriage as a sacrament. But I speak concerning Christ and the church — That is, In saying this, you will easily perceive I speak not of the union between a man and his wife, but of that between Christ and the church: for that the eternal Son of God should unite himself to a society of degenerate and mortal men, should love them with an affection exceeding that which is to be found among the most intimate human relations, and should even regard them as making a part of himself, because of the intimacy with which they are joined to him in a community of spirit and of interest, can certainly never be sufficiently admired. This seems to be the sense of the passage. Dr. Macknight, however, following Dr. Alix, Dr. Whitby, and several others, thinks that the apostle calls the formation of Eve from Adam’s body, his marriage with her, and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which [meaning] hitherto had been kept secret, but which he had discovered by applying Adam’s words concerning Eve, to Christ and his church; insinuating, by this application, “1st, That the formation of Eve, of a rib taken out of Adam’s body, was a figure of the regeneration of believers, by the breaking of Christ’s body, mentioned verse 25. 2d, That Adam’s love to Eve, on account of her being formed of his body, was a figure of Christ’s love to believers, because they are become his body, verse 30. 3d, That Adam’s marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned verse 27. In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction being invented, it was necessary to make such striking actions and events as could not easily be forgotten, emblems of the instruction intended to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ’s death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed toward Eve, and his union with her by marriage, were lively images of Christ’s love to believers, and of his eternal union with them in one society after their resurrection. And Eve herself, who was formed of a rib taken from Adam’s side, was a natural image of believers, who are regenerated, both in their bodies and in their minds, by the breaking of Christ’s side on the cross. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God from the very beginning!” For a further elucidation of the subject, the reader must be referred to the above-mentioned commentator. We may add here, however, that Origen seems to have had some notion of the relation this passage had to Adam and Eve, when he says, “If any man deride us for using the example of Adam and Eve, when we treat of the knowledge of Christ, let him consider these words, This is a great mystery.” Tertullian also frequently alludes to the same thing, saying, “This is a great sacrament: Carnaliter in Adam, spiritualiter in Christo, propter spirituales nuptias Christi et ecclesiæ: carnally in Adam, spiritually in Christ, by reason of the spiritual marriage between him and his church.”

29. No man—It is hardly necessary to except madmen, who do harm their own bodies, for such act from no normal motive. Nourisheth with aliment, and cherisheth with warmth and clothing.

Verse. 28b.-30. These verses develop an argument lying in as their own bodies. Husband and wife have one interest. Therefore, affection towards the wife brings proportionate gain to the husband. In this sense, he that loves his own wife, loves himself. This argument, Ephesians 5:29 further supports. Paul asserted in Ephesians 5:25 that a man’s relation to his wife is like that of Christ to the Church. And he has frequently taught that the Church is the Body of Christ. If so, Christ’s love to the Church is like a man’s love to his own body. This latter love Paul declares to be universal, and further describes.

His own flesh: his body, in view of its material constitution, which has special needs and demands special care.

Nourishes: finds the food needful for its health and development. Cherishes: 1 Thessalonians 2:8: keeps warm, as a hen her chickens. Every one feeds his own body and protects it from cold. And as every one acts towards his own body so Christ acts towards the Church. This treatment of us by Christ is illustrated by a restatement of the fact that we are members of His Body.

V. 30. For we-The reason why Christ nourishes and cherishes the church is, that close connexion between them which is here expressed in the words of Moses, originally spoken concerning Eve.

Are members-Are as intimately united to Christ, in a spiritual sense, as if we were literally "flesh of his flesh, and bone of his bone."

Verse 30. We are members of his body] He has partaken of our nature, as we have partaken of the nature of Adam. And as he is the head of the Church and the Saviour of this body; so we, being members of the Church, are members of his mystical body. That is, we are united to him by one Spirit in the closest intimacy, even similar to that which the members have with the body.

Verses 28-32. But to return to the subject from which this pleasing digression has led us: So ought men to love their wives as their own bodies — That is, as themselves, or a part of themselves; the bond of marriage making the husband and his wife one, and establishing an inseparable community of interests between them; so that the husband is to love his wife with the same sincerity and ardency of affection wherewith he loves himself. “The husband,” says Macknight, “whose love leads him, after Christ’s example, not only to protect and cherish his wife, by giving her the necessaries and conveniences of life, but also to cleanse her; that is, to form her mind, and assist her in making progress in virtue, really loves himself, and promotes his own happiness in the best manner. For his wife, being thus loved and cared for, will be strengthened for performing her duty; and her mind being improved, her conversation will give him the greater pleasure. Withal, having a high esteem for her husband, she will submit to the hardships of her inferior station with cheerfulness.” No man — In his senses; ever yet hated his own flesh — Whatever its infirmities or imperfections were; but nourisheth and cherisheth it — Feeds and clothes it; nay, and not only provides for its sustenance, but for its comfortable accommodation; even as the Lord nourishes and cherishes the church — Supplying it with all things that may conduce to its welfare and happiness, sympathizing with it in its infirmities, looking upon it as one with himself. For — He can say of his church what Adam said of Eve, when just taken out of his side, (Genesis 2:23,) This is bone of my bone, and flesh of my flesh. In other words, the reason why Christ nourishes and cherishes the church, is that close connection which subsists between him and her, his people being as intimately united to him, as if they were literally flesh of his flesh, and bone of his bone. For this cause — Because the woman is of the man’s flesh, and of his bones; shall a man leave his father and mother — To whom he was before united by the closest ties; and shall be joined unto his wife — Inseparably, till death shall part them; and they — Though originally and naturally two persons; shall — For the future; be one flesh — Shall be considered as one person, or as one soul in two bodies. This is a great mystery — A truth long unknown; and now, when in some measure discovered, is a matter worthy of much admiration. In the Vulgate version, this clause is translated, Sacramentum hoc magnum est, This is a great sacrament. And it is the sole foundation on which the Papists have set up marriage as a sacrament. But I speak concerning Christ and the church — That is, In saying this, you will easily perceive I speak not of the union between a man and his wife, but of that between Christ and the church: for that the eternal Son of God should unite himself to a society of degenerate and mortal men, should love them with an affection exceeding that which is to be found among the most intimate human relations, and should even regard them as making a part of himself, because of the intimacy with which they are joined to him in a community of spirit and of interest, can certainly never be sufficiently admired. This seems to be the sense of the passage. Dr. Macknight, however, following Dr. Alix, Dr. Whitby, and several others, thinks that the apostle calls the formation of Eve from Adam’s body, his marriage with her, and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which [meaning] hitherto had been kept secret, but which he had discovered by applying Adam’s words concerning Eve, to Christ and his church; insinuating, by this application, “1st, That the formation of Eve, of a rib taken out of Adam’s body, was a figure of the regeneration of believers, by the breaking of Christ’s body, mentioned verse 25. 2d, That Adam’s love to Eve, on account of her being formed of his body, was a figure of Christ’s love to believers, because they are become his body, verse 30. 3d, That Adam’s marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned verse 27. In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction being invented, it was necessary to make such striking actions and events as could not easily be forgotten, emblems of the instruction intended to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ’s death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed toward Eve, and his union with her by marriage, were lively images of Christ’s love to believers, and of his eternal union with them in one society after their resurrection. And Eve herself, who was formed of a rib taken from Adam’s side, was a natural image of believers, who are regenerated, both in their bodies and in their minds, by the breaking of Christ’s side on the cross. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God from the very beginning!” For a further elucidation of the subject, the reader must be referred to the above-mentioned commentator. We may add here, however, that Origen seems to have had some notion of the relation this passage had to Adam and Eve, when he says, “If any man deride us for using the example of Adam and Eve, when we treat of the knowledge of Christ, let him consider these words, This is a great mystery.” Tertullian also frequently alludes to the same thing, saying, “This is a great sacrament: Carnaliter in Adam, spiritualiter in Christo, propter spirituales nuptias Christi et ecclesiæ: carnally in Adam, spiritually in Christ, by reason of the spiritual marriage between him and his church.”

30. Members of his body—Conceptually, but not literally; just as husband and wife are one flesh; not, in fact, one single material hermaphrodite body, but so imaged in fancy as thereby to illustrate literal truth more forcibly than any mere literal statement can. We are, also, members of Christ’s body, not as offspring derived from him, (as Eve from Adam,) but as one with him in love, as are man and wife. Of his flesh, and of his bones—These words are of doubtful genuineness. They are an evident allusion to Genesis 2:23: “This is now bone of my bones, and flesh of my flesh.” Bengel says, Moses names “bones” first and Paul “flesh;” the former so because the bones are the supports of the natural frame; but in the new creation the “flesh” of Christ is the main element. Thus far, well; but, unfortunately, he adds: “Not our bones and flesh, but we ourselves are spiritually propagated from the humanity of Christ, which has flesh and bones.” It is not of propagation or derivation that St. Paul speaks, but of conceptual identity.

Verse. 28b.-30. These verses develop an argument lying in as their own bodies. Husband and wife have one interest. Therefore, affection towards the wife brings proportionate gain to the husband. In this sense, he that loves his own wife, loves himself. This argument, Ephesians 5:29 further supports. Paul asserted in Ephesians 5:25 that a man’s relation to his wife is like that of Christ to the Church. And he has frequently taught that the Church is the Body of Christ. If so, Christ’s love to the Church is like a man’s love to his own body. This latter love Paul declares to be universal, and further describes.

His own flesh: his body, in view of its material constitution, which has special needs and demands special care.

Nourishes: finds the food needful for its health and development. Cherishes: 1 Thessalonians 2:8: keeps warm, as a hen her chickens. Every one feeds his own body and protects it from cold. And as every one acts towards his own body so Christ acts towards the Church. This treatment of us by Christ is illustrated by a restatement of the fact that we are members of His Body.

V. 31. For this cause-Because of this intimate union. Genesis 2:24.

Verse 31. Shall be joined unto his wife] proskollhqhsetai. He shall be glued or cemented to her; and, as a well-glued board will sooner break in the whole wood than in the glued joint, so death alone can part the husband and wife; and nothing but death should dissolve their affection. See Clarke’s notes on Genesis 2:21-24.

Verses 28-32. But to return to the subject from which this pleasing digression has led us: So ought men to love their wives as their own bodies — That is, as themselves, or a part of themselves; the bond of marriage making the husband and his wife one, and establishing an inseparable community of interests between them; so that the husband is to love his wife with the same sincerity and ardency of affection wherewith he loves himself. “The husband,” says Macknight, “whose love leads him, after Christ’s example, not only to protect and cherish his wife, by giving her the necessaries and conveniences of life, but also to cleanse her; that is, to form her mind, and assist her in making progress in virtue, really loves himself, and promotes his own happiness in the best manner. For his wife, being thus loved and cared for, will be strengthened for performing her duty; and her mind being improved, her conversation will give him the greater pleasure. Withal, having a high esteem for her husband, she will submit to the hardships of her inferior station with cheerfulness.” No man — In his senses; ever yet hated his own flesh — Whatever its infirmities or imperfections were; but nourisheth and cherisheth it — Feeds and clothes it; nay, and not only provides for its sustenance, but for its comfortable accommodation; even as the Lord nourishes and cherishes the church — Supplying it with all things that may conduce to its welfare and happiness, sympathizing with it in its infirmities, looking upon it as one with himself. For — He can say of his church what Adam said of Eve, when just taken out of his side, (Genesis 2:23,) This is bone of my bone, and flesh of my flesh. In other words, the reason why Christ nourishes and cherishes the church, is that close connection which subsists between him and her, his people being as intimately united to him, as if they were literally flesh of his flesh, and bone of his bone. For this cause — Because the woman is of the man’s flesh, and of his bones; shall a man leave his father and mother — To whom he was before united by the closest ties; and shall be joined unto his wife — Inseparably, till death shall part them; and they — Though originally and naturally two persons; shall — For the future; be one flesh — Shall be considered as one person, or as one soul in two bodies. This is a great mystery — A truth long unknown; and now, when in some measure discovered, is a matter worthy of much admiration. In the Vulgate version, this clause is translated, Sacramentum hoc magnum est, This is a great sacrament. And it is the sole foundation on which the Papists have set up marriage as a sacrament. But I speak concerning Christ and the church — That is, In saying this, you will easily perceive I speak not of the union between a man and his wife, but of that between Christ and the church: for that the eternal Son of God should unite himself to a society of degenerate and mortal men, should love them with an affection exceeding that which is to be found among the most intimate human relations, and should even regard them as making a part of himself, because of the intimacy with which they are joined to him in a community of spirit and of interest, can certainly never be sufficiently admired. This seems to be the sense of the passage. Dr. Macknight, however, following Dr. Alix, Dr. Whitby, and several others, thinks that the apostle calls the formation of Eve from Adam’s body, his marriage with her, and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which [meaning] hitherto had been kept secret, but which he had discovered by applying Adam’s words concerning Eve, to Christ and his church; insinuating, by this application, “1st, That the formation of Eve, of a rib taken out of Adam’s body, was a figure of the regeneration of believers, by the breaking of Christ’s body, mentioned verse 25. 2d, That Adam’s love to Eve, on account of her being formed of his body, was a figure of Christ’s love to believers, because they are become his body, verse 30. 3d, That Adam’s marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned verse 27. In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction being invented, it was necessary to make such striking actions and events as could not easily be forgotten, emblems of the instruction intended to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ’s death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed toward Eve, and his union with her by marriage, were lively images of Christ’s love to believers, and of his eternal union with them in one society after their resurrection. And Eve herself, who was formed of a rib taken from Adam’s side, was a natural image of believers, who are regenerated, both in their bodies and in their minds, by the breaking of Christ’s side on the cross. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God from the very beginning!” For a further elucidation of the subject, the reader must be referred to the above-mentioned commentator. We may add here, however, that Origen seems to have had some notion of the relation this passage had to Adam and Eve, when he says, “If any man deride us for using the example of Adam and Eve, when we treat of the knowledge of Christ, let him consider these words, This is a great mystery.” Tertullian also frequently alludes to the same thing, saying, “This is a great sacrament: Carnaliter in Adam, spiritualiter in Christo, propter spirituales nuptias Christi et ecclesiæ: carnally in Adam, spiritually in Christ, by reason of the spiritual marriage between him and his church.”

31. For this cause—That is, (in Genesis,) on account of the created completion of a sexual pair. Two… one flesh—Two, literally; one, conceptually. And this conceptual image of oneness, by which it is pictured that man and woman, being complements of each other, are maritally united into one person, is formed in order to place in the most loving light the unity of affection and the identity of interest by which they are identified with, and vicarious representatives of, each other.

Ver. 31.-32. The words of Genesis 2:24 (almost word for word from the LXX.) taken up by Paul and woven into his argument about the relation of Christ to the Church as a pattern to husbands and wives. Same quotation in Matthew 19:5; Mark 10:7, 8. Adam asserts that because woman is derived from man the relation of husband and wife is the closest of human relationships. By appropriating these words, Paul brings them to bear on the argument before him. And they prove clearly that (Ephesians 5:28) to love one’s wife is to love oneself. For they assert that husband and wife are one flesh. This plain reference of the quotation makes it needless to seek in it an assertion about Christ. And certainly the Son of Mary did not leave His mother in order to be united to the Church. Because of this: because woman was taken out of man, as stated in Genesis 2:23. It is a part of the quotation. We therefore need not assume a special reference to Ephesians 5:30.

A man will leave: whenever in all generations a man marries. The two shall become one flesh: the chief point in the quotation. So close is the marriage relation that it seems in some sense to suspend the distinction of personality. Now, whatever is done to one part of a living body affects the whole. Consequently, kindness to one’s wife is kindness to oneself.

This quotation casts light upon the assertion in Ephesians 5:23 that man is head of the woman. The head and body are one flesh, so closely and vitally united that injury or benefit done to one is done to the other. Yet the head directs and the body obeys. All this is true both of man and woman and of Christ and the Church. Of each of these relationships the human body is a metaphor. Even Christ and the Church are one flesh: for both are human. But Christ directs; and the Church obeys. The human body is thus a pattern of two important relations, viz. of husband and wife and of Christ and the Church. It is therefore a link uniting these relations, and making each a pattern of the other. This double metaphor is not found elsewhere. And it greatly strengthens the obligations here enforced. The wife is bound to obey her husband, as the Church, of which she is a member, obeys Christ. The husband is bound to love his wife, as Christ loved the Church. To fail in this is, as this quotation proves, to act as a man would who did not care for his own body. We have thus a double motive for marital love, the example of Christ and the instinct of self-preservation.

Verse 32. This is a great mystery] to musthrion touto mega estin. This mystery is great. Sacramentum hoc magnum est; this sacrament is great.-VULGATE. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter.

Verses 28-32. But to return to the subject from which this pleasing digression has led us: So ought men to love their wives as their own bodies — That is, as themselves, or a part of themselves; the bond of marriage making the husband and his wife one, and establishing an inseparable community of interests between them; so that the husband is to love his wife with the same sincerity and ardency of affection wherewith he loves himself. “The husband,” says Macknight, “whose love leads him, after Christ’s example, not only to protect and cherish his wife, by giving her the necessaries and conveniences of life, but also to cleanse her; that is, to form her mind, and assist her in making progress in virtue, really loves himself, and promotes his own happiness in the best manner. For his wife, being thus loved and cared for, will be strengthened for performing her duty; and her mind being improved, her conversation will give him the greater pleasure. Withal, having a high esteem for her husband, she will submit to the hardships of her inferior station with cheerfulness.” No man — In his senses; ever yet hated his own flesh — Whatever its infirmities or imperfections were; but nourisheth and cherisheth it — Feeds and clothes it; nay, and not only provides for its sustenance, but for its comfortable accommodation; even as the Lord nourishes and cherishes the church — Supplying it with all things that may conduce to its welfare and happiness, sympathizing with it in its infirmities, looking upon it as one with himself. For — He can say of his church what Adam said of Eve, when just taken out of his side, (Genesis 2:23,) This is bone of my bone, and flesh of my flesh. In other words, the reason why Christ nourishes and cherishes the church, is that close connection which subsists between him and her, his people being as intimately united to him, as if they were literally flesh of his flesh, and bone of his bone. For this cause — Because the woman is of the man’s flesh, and of his bones; shall a man leave his father and mother — To whom he was before united by the closest ties; and shall be joined unto his wife — Inseparably, till death shall part them; and they — Though originally and naturally two persons; shall — For the future; be one flesh — Shall be considered as one person, or as one soul in two bodies. This is a great mystery — A truth long unknown; and now, when in some measure discovered, is a matter worthy of much admiration. In the Vulgate version, this clause is translated, Sacramentum hoc magnum est, This is a great sacrament. And it is the sole foundation on which the Papists have set up marriage as a sacrament. But I speak concerning Christ and the church — That is, In saying this, you will easily perceive I speak not of the union between a man and his wife, but of that between Christ and the church: for that the eternal Son of God should unite himself to a society of degenerate and mortal men, should love them with an affection exceeding that which is to be found among the most intimate human relations, and should even regard them as making a part of himself, because of the intimacy with which they are joined to him in a community of spirit and of interest, can certainly never be sufficiently admired. This seems to be the sense of the passage. Dr. Macknight, however, following Dr. Alix, Dr. Whitby, and several others, thinks that the apostle calls the formation of Eve from Adam’s body, his marriage with her, and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which [meaning] hitherto had been kept secret, but which he had discovered by applying Adam’s words concerning Eve, to Christ and his church; insinuating, by this application, “1st, That the formation of Eve, of a rib taken out of Adam’s body, was a figure of the regeneration of believers, by the breaking of Christ’s body, mentioned verse 25. 2d, That Adam’s love to Eve, on account of her being formed of his body, was a figure of Christ’s love to believers, because they are become his body, verse 30. 3d, That Adam’s marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned verse 27. In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction being invented, it was necessary to make such striking actions and events as could not easily be forgotten, emblems of the instruction intended to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ’s death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed toward Eve, and his union with her by marriage, were lively images of Christ’s love to believers, and of his eternal union with them in one society after their resurrection. And Eve herself, who was formed of a rib taken from Adam’s side, was a natural image of believers, who are regenerated, both in their bodies and in their minds, by the breaking of Christ’s side on the cross. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God from the very beginning!” For a further elucidation of the subject, the reader must be referred to the above-mentioned commentator. We may add here, however, that Origen seems to have had some notion of the relation this passage had to Adam and Eve, when he says, “If any man deride us for using the example of Adam and Eve, when we treat of the knowledge of Christ, let him consider these words, This is a great mystery.” Tertullian also frequently alludes to the same thing, saying, “This is a great sacrament: Carnaliter in Adam, spiritualiter in Christo, propter spirituales nuptias Christi et ecclesiæ: carnally in Adam, spiritually in Christ, by reason of the spiritual marriage between him and his church.”

32. This—The instituted fact that a man shall form marital connexions closer than blood relationship. Is a great mystery—One of the profoundest mysteries in all nature, lying at the roots of personal life and of race existence. But great as this marital mystery may be, it is not the main topic. I really speak, that is, am speaking, concerning a still sublimer mystery, namely, Christ and the Church. See note, verse 26.

Ver. 32. This mystery: (same word in Romans 11:25:) the marriage relation described in the foregoing quotation. See note under 1 Corinthians 3:4. Under the marriage relation lies secret teaching known only to those taught by God.

But I speak: Paul’s own use here of this quotation as distinguished from the hidden truth underlying marriage.

With reference to Christ and with reference to the Church: these represented as distinct objects of thought. While quoting Genesis, Paul is thinking not so much of man and woman as of Christ and the Church. In other words, under the specific matter in hand lie broader truths. Even marriage, so important in itself, receives greater importance from being a visible setting forth of the relation of Christ to the Church. It is needless to discuss here whether marriage is a sacrament: for this would involve a definition of the term. Certainly, marriage cannot be put on a level with the two rites ordained by Christ for all His servants. But Paul’s teaching here implies clearly its unchangeable sacredness. And this felt sacredness has ever found expression in acts of worship accompanying the marriage ceremony. Callous must they be who can enter the solemn obligations of wedlock without recognising its divine sanction and sacred duties.

Verse 33. Nevertheless] plhn. Moreover, or therefore, on the consideration of God’s design in the institution of marriage, let every one of you love his wife as himself, because she is both naturally and by a Divine ordinance a part of himself.

That she reverence her husband.] Let the wife ever consider the husband as her head, and this he is, not only by nature, but also by the ordinance of God. These are very important matters, and on them the apostle lays great stress. See the following observations.

THERE is one subject in the preceding verse on which I could not enlarge sufficiently in the notes, and which I have reserved for this place; viz. what the apostle says concerning the mystery of marriage, which certainly has a deeper meaning than what is generally apprehended. Dr. Macknight has some good observations on this part of the subject, which I shall beg leave to lay before my readers.

1. “The apostle calls the formation of Eve from Adam’s body, his marriage with her; and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which hitherto had been kept secret, but which he had discovered in the 30th verse. {Ephesians 5:30} For there, in allusion to what Adam said concerning Eve, ‘This now is bone of my bones, and flesh of my flesh,’ the apostle says, concerning Christ and believers: We are bone of his bones, and flesh of his flesh: that is, we are parts of his body, the Church. And by this application of Adam’s words concerning Eve to Christ and to his Church, he intimates, First, That the formation of Eve of a rib taken out of Adam’s body was a figure of the regeneration of believers by the breaking of Christ’s body, mentioned Ephesians 5:25. Secondly, That Adam’s love to Eve, on account of her being formed of his body, was a figure of Christ’s love to believers because they are become his body, Ephesians 5:30. Thirdly, That Adam’s marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned Ephesians 5:27. For he left his Father to be united to his Church.

2. “In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction, being invented, it was necessary to make such striking actions and events as could not easily be forgotten emblems of the instruction meant to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ’s death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her by marriage, were lively images of Christ’s love to believers, and of his eternal union with them in one society after their resurrection; and Eve herself, who was formed of a rib taken from Adam’s side, was a natural image of believers, who are regenerated, both in their body and in their mind, by the breaking of Christ’s side on the cross. Thus, the circumstances which accompanied the formation of Eve being fit emblems of the formation of the Church, we may suppose they were brought to pass to prefigure that great event; and, by prefiguring it, to show that it was decreed of God from the very beginning.

3. “The aptness, however, of these images is not the only reason for supposing that the formation of Eve, and her marriage with Adam in paradise, were emblems of the regeneration of believers by the death of Christ, and of their eternal union with him in heaven. The singular manner in which Eve was formed, and the declaration at her marriage with Adam, ‘Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh,’ strongly lead to that conclusion. Eve was not formed of the dust of the earth, as all other living things were made, (not excepting Adam himself,) but of a rib taken from Adam’s side while he was in a deep sleep. Now, for this diversity, what reason can be assigned, if that which the apostle hath suggested is not admitted? Farther: unless some deep instruction were couched under the formation of Eve, what occasion was there for Adam, at his marriage with her, to declare, ‘This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man: therefore shall a man leave,’ &c.? For although the taking of Eve out of Adam might be a reason for Adam’s affection towards her, it was no reason for the affection of his posterity towards their wives, who were not so formed. The reason of their love to their wives is their being creatures of the same species with themselves. This Eve might have been, though, like Adam, she had been formed of the dust of the earth. Wherefore Adam’s declaration concerning Eve being taken out of his body, and concerning his love to her on that account, was intended for some purpose peculiar to himself; namely, as he was a type of Him who was to restore the human race by the breaking of his body on the cross, and who on that account loves them, and will unite them to himself for ever. Upon the whole, the formation of Eve and her marriage with Adam, and his love to and union with her because she was taken out of his side, and the declaration that, on that account, all his posterity should love their wives, and continue united to them through life, (a union which does not subsist among other animals,) are events so singular, that I do not see what account can be given of them, unless, with the Apostle Paul, we suppose that, agreeably to the most ancient method of instruction, God intended these things as figurative representations of the regeneration of believers by the death of Christ, and of his eternal union with them in heaven; and that Adam and Eve were taught by God himself to consider them as such.

4. “It is no small confirmation of the apostle’s emblematical interpretation of the formation and marriage of Eve, that in Scripture we find a variety of images and expressions founded on that interpretation. For example, Romans 5:14, Adam is expressly called a type of him who was to come, on which account, 1 Corinthians 15:45, Christ is called the last Adam. Next, the catholic Church, consisting of believers of all nations, is called the body of Christ, and the members thereof are said to be members of his body, of his flesh, and of his bones; in allusion to the formation of Eve, the emblem of the Church. For, as Eve was formed of a rib taken out of Adam’s body during his deep sleep, so believers are regenerated both in mind and body, and formed into one great society, and united to Christ as their head and governor, by the breaking of his body on the cross. Thirdly, to this emblematical meaning of the formation of Eve, our Lord, I think, alluded when he instituted his supper. For instead of appointing one symbol only of his death, he appointed two; and, in explaining the first of them, he expressed himself in such a manner as to show that he had his eye on what happened to Adam when Eve was formed: This is my body which is broken for you-for your regeneration. Fourthly, the eternal union of the regenerated with Christ after the resurrection is called a marriage, Revelation 19:7; and the new Jerusalem, that is, the inhabitants of the new Jerusalem, the society of the redeemed, is termed the bride, the Lamb’s wife; and the preparing of men for that happy union, by introducing them into the Church upon earth through faith, and by sanctifying them through the word, is called, 2 Corinthians 11:2, A fitting them for one husband, that at the resurrection they may be presented a chaste virgin to Christ; in allusion, I suppose, to the presenting of Eve to Adam, in order to her marriage with him; and to show that, in this expression, the apostle had the figurative meaning of Eve’s marriage in his mind, he mentions, 2 Corinthians 11:3, the subtlety of the devil in deceiving Eve. Finally, the union of the Jewish Church with God, as the figure of the catholic Church, consisting of the regenerated of all nations, is by God himself termed a marriage, Jeremiah 3:14; Ezekiel 16:8-32; and God is called the husband of that people, Isaiah 54:5; and their union to him by the law of Moses is termed, The day of their espousals, Jeremiah 2:2.”

1. A truly Christian marriage has an excellence, holiness, and unity in it, that cannot be easily described; and let it be observed that, while it prefigures the union of Christ with his Church, it is one means of giving children to the Church, and members to the mystical body of Christ. It is an ordinance of God, and, cannot be too highly honoured; endless volumes might be written on its utility to man: without marriage, by which every man is assigned his own wife, and every woman her own husband, even the multitude of spurious births which would take place would fail to keep up the population of the earth; and natural, moral, and political wretchedness would be the consequence of promiscuous, fortuitous, and transitory connections. For without that ascertainment of peculiar property which marriage gives to every man in his wife, and to every woman in her husband, the human progeny would be unnoticed, unclaimed, uneducated, and totally neglected. This would continually increase the wretchedness, and in process of time bring about the total depopulation of the world.

2. The husband is to love his wife, the wife to obey and venerate her husband; love and protection on the one hand, affectionate subjection and fidelity on the other. The husband should provide for his wife without encouraging profuseness; watch over her conduct without giving her vexation; keep her in subjection without making her a slave; love her without jealousy; oblige her without flattery; honour her without making her proud; and be hers entirely, without becoming either her footman or her slave. In short, they have equal rights and equal claims; but superior strength gives the man dominion, affection and subjection entitle the woman to love and protection. Without the woman, man is but half a human being; in union with the man, the woman finds her safety and perfection.

In the above remarks there are many things solid and useful; there are others which rest more on fancy than judgment.

3. Of marriage the Church of Rome has made a sacrament, and it is one of the seven which that Church acknowledges. That it is an ordinance of God is sufficiently evident; that he has not made it a sacrament is not less so. Though the minister of religion celebrates it, yet the regulation of it, in reference to inheritance, &c., is assumed by the state. This is of great moment, as by it many evils are prevented, and many political and domestic advantages secured. If a man enter hastily into this state it is at his own risk; after he has once entered it, the seal of the legislature is imposed upon it, and with his engagements, he cannot trifle. A consideration of this has prevented many hasty and disproportionate alliances. Though they might hope to trifle with the Church, they dare not do it with the state. EPHESIANS

Verse 33. Nevertheless — As if he said, But though there be such a mystical sense in the marriage of Adam and Eve, or in the union subsisting between a man and his wife; though it be a striking emblem of the union between Christ and his church, yet the plain, literal sense especially now concerns you. Let every one of you in particular so love his wife even as himself — That is, with a sincere, peculiar, cordial, and prevailing affection, like that which he bears to himself: and let the wife see that she reverence her husband — That she entertain a high esteem for him, be desirous of pleasing him in all things lawful, reasonable, and proper, and fear to give him unnecessarily any just offence in any thing, persuaded that it is the will of God, and the law of the relation in which she stands to him, that she should thus conduct herself toward him.

33. Nevertheless—Although the marital is the subordinate mystery. Let every one of you—Husband or wife faithfully perform the duties herein illustrated. As himself—In accordance with this conceptual oneness. Reverence… husband—Just as it is her husband’s duty to be worthy to be revered, it is one of “woman’s rights”—not, unhappily, always attained—to have “a husband to whom she can look up.” But an effeminate man and a masculine woman are equally abnormal and unattractive beings.

Ver. 33. Nevertheless: or, more fully, ‘I say nothing except this one thing.’ It breaks off the discourse to insist on the one thing needful. Ye severally: transition from a mystery touching Christ and the Church to readers of this Epistle, taken one by one.

Thus love: i.e. in the manner, and for the reasons, just expounded. As himself: as their own bodies in Ephesians 5:28. And the wife must remember that the husband has been set over her by Christ, and that therefore insubordination to him is disobedience to Christ. An obligation so solemn may well evoke her fear. So careful is Paul to balance the duty of the husband by that of the wife.

REVIEW. At the close of § 11 Paul bids his readers to submit one to another. He then discusses in order three very special kinds of submission. Of these, the first and noblest and most significant is that of the wife to her husband. The Apostle bids her render to him a reverence similar to that which she pays to her Master in heaven; and supports this by asserting a similarity between the marriage relation and that of the Church to Christ. This similarity he describes by comparing each of these relations to that of the head and members of a human body; but points out the limits of his comparison by reminding us that the Head of the Church is also its Saviour. He concludes his injunction to the wife by urging her to take as her pattern the submission of the Church to Christ.

If Paul speaks first of the duties of the wife, he finds it needful to linger longer over those of the husband. Just as the wife must look on the Church’s submission to Christ as a pattern of her own submission to her husband, so the husband is bound to take Christ’s love to the Church, manifested in His death, as a pattern for his own love to his wife. Paul then leaves for a moment the duty of husbands to describe, in language borrowed from the metaphor he is here using, the purpose of Christ is self-sacrifice for the Church, viz. to present to Himself the Church as His loyal and spotless bride. The purity needed in the bride of Christ recalls the baptismal water through which these Asiatic Christians had passed, and which was designed to be the entrance into a spotless life. Going back to the subject specially in hand, Paul bids husbands to love their wives like Christ loved the Church, to love them even as they love their own bodies. These last words introduce another motive for love to the wife, a motive which is at once more fully developed. To love one’s wife, is to love himself: and all are careful to feed and protect their own bodies. Since we are members of the Body of Christ, this care for our own body has a divine counterpart in Christ’s kindness to the Church. The double analogy involved in this argument, viz. that the human body consisting of head and members has one counterpart in the relation of husband and wife and another spiritual counterpart in the relation of Christ to the Church, Paul supports by a quotation from Genesis which asserts that husband and wife are one flesh as though parts of one living body. He adds that in this quotation he is referring to Christ and the Church. He thus finds in the Bible strong support for his second motive for love to the wife, viz. that in loving her the husband is loving himself. The Apostle concludes by repeating, and placing side by side, the mutual duties of husband and wife. This section is throughout characteristic of Paul. As in his earlier Epistles the duties of to-day are enforced by reference to broad and abiding principles. Thus, as ever with him, little details of common life are raised into dignity. And these details are made an occasion of expounding broad principles, which thus receive important practical illustration. The O.T. quotation finds for the relation of the Church to Christ an important and most instructive counterpart in the original constitution of our race. We notice also, as before, Paul’s fairness. While defending the rights of the weaker, he does not forget the obligations involved in those rights.