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122 lines
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="Eph5_1"><a onclick="return mV('Eph',5,'1-33');">Eph 5:1-33</a>. EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST.
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<p><b>1. therefore</b>—seeing that "God in Christ forgave you" (<a onclick="return mV('Eph',4,32);">Eph 4:32</a>).
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<br><br><b>followers</b>—<i>Greek,</i> "imitators" of God, in respect to "love" (<a onclick="return mV('Eph',5,2);">Eph 5:2</a>): God's essential character (<a onclick="return mV('1Jo',4,16);">1Jo 4:16</a>).
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<br><br><b>as dear children</b>—<i>Greek,</i> "as children <i>beloved</i>"; to which <a onclick="return mV('Eph',5,2);">Eph 5:2</a> refers, "As Christ also loved us" (<a onclick="return mV('1Jo',4,19);">1Jo 4:19</a>). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare <a onclick="return mV('Mat',5,44,45,48);">Mat 5:44-45, 48</a>). Sonship infers an absolute necessity of <i>imitation,</i> it being vain to assume the title of son without any similitude of the Father [PEARSON].
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<p id="Eph5_2"><b>2. And</b>—in proof that you are so.
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<br><br><b>walk in love</b>—resuming <a onclick="return mV('Eph',4,1);">Eph 4:1</a>, "<i>walk</i> worthy of the vocation."
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<br><br><b>as Christ...loved us</b>—From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.
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<br><br><b>given himself for us</b>—<i>Greek,</i> "given Himself <i>up</i> (namely, to death, <a onclick="return mV('Gal',2,20);">Gal 2:20</a>) for us," that is, <i>in our behalf:</i> not here vicarious substitution, though that is <i>indirectly</i> implied, "in <i>our</i> stead." The offerer, and the offering that He offered, were one and the same (<a onclick="return mV('Jhn',15,13);">Jhn 15:13</a>; <a onclick="return mV('Rom',5,8);">Rom 5:8</a>).
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<br><br><b>offering and a sacrifice</b>—"Offering" expresses <i>generally</i> His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (<a onclick="return mV('Psa',40,'6-8');">Psa 40:6-8</a>), including His <i>life</i> of obedience; though not excluding His offering of His body for us (<a onclick="return mV('Hbr',10,10);">Hbr 10:10</a>). It is usually an <i>unbloody offering,</i> in the more limited sense. "Sacrifice" refers to His <i>death</i> for us exclusively. Christ is here, in reference to <a onclick="return mV('Psa',40,6);">Psa 40:6</a> (quoted again in <a onclick="return mV('Hbr',10,5);">Hbr 10:5</a>), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.
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<br><br><b>for a sweet-smelling savour</b>—<i>Greek,</i> "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness,and so is reconciled to us (<a onclick="return mV('Eph',1,6);">Eph 1:6</a>; <a onclick="return mV('Mat',3,17);">Mat 3:17</a>; <a onclick="return mV('2Cr',5,18,19);">2Cr 5:18-19</a>; <a onclick="return mV('Hbr',10,'6-17');">Hbr 10:6-17</a>). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("<i>savor of rest,</i>" <i>Margin</i>) which God smelled in Noah's sacrifice (<a onclick="return mV('Gen',8,21);">Gen 8:21</a>). Again, as what Christ is, believers also are (<a onclick="return mV('1Jo',4,17);">1Jo 4:17</a>), and ministers are: Paul says (<a onclick="return mV('2Cr',2,17);">2Cr 2:17</a>) "we are unto God a sweet savor of Christ."
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<p id="Eph5_3"><b>3. once named</b>—<i>Greek,</i> "Let it not be even named" (<a onclick="return mV('Eph',5,4,12);">Eph 5:4, 12</a>). "Uncleanness" and "covetousness" are taken up again from <a onclick="return mV('Eph',4,19);">Eph 4:19</a>. The two are so closely allied that the <i>Greek</i> for "covetousness" (<i>pleonexia</i>) is used sometimes in Scripture, and often in the <i>Greek</i> Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
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<p id="Eph5_4"><b>4. filthiness</b>—obscenity in <i>act</i> or <i>gesture.</i>
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<br><br><b>foolish talking</b>—the <i>talk</i> of fools, which is folly and sin together. The <i>Greek</i> of it, and of "filthiness," occurs nowhere else in the New Testament.
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<br><br><b>nor</b>—rather, "or" (compare <a onclick="return mV('Eph',5,3);">Eph 5:3</a>).
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<br><br><b>jesting</b>—<i>Greek,</i> "<i>eutrapelia</i>"; found nowhere else in the New Testament: implying strictly that <i>versatility</i> which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [PLAUTUS, <i>A Boastful Soldier,</i> 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In <a onclick="return mV('Col',3,8);">Col 3:8</a>, "filthy communication" refers to the <i>foulness;</i> "foolish talking," to the <i>folly;</i> "jesting," to the <i>false refinement</i> (and <i>trifling witticism</i> [TITTMANN]) Of discourse unseasoned with the salt of grace [TRENCH].
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<br><br><b>not convenient</b>—"unseemly"; not such "as become saints" (<a onclick="return mV('Eph',5,3);">Eph 5:3</a>).
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<br><br><b>rather giving of thanks</b>—a happy play on sounds in <i>Greek,</i> "<i>eucharistia</i>" contrasted with "<i>eutrapelia</i>"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (<a onclick="return mV('Eph',5,19,20);">Eph 5:19-20</a>; <a onclick="return mV('Jam',5,13);">Jam 5:13</a>).
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<p id="Eph5_5"><b>5. this ye know</b>—The oldest manuscripts read, "Of this ye are sure knowing"; or as ALFORD, "This ye know being aware."
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<br><br><b>covetous...idolater</b>— (<a onclick="return mV('Col',3,5);">Col 3:5</a>). The best reading may be translated, That is to say, literally, <i>which is</i> (in other words) <i>an idolater.</i> Paul himself had forsaken all for Christ (<a onclick="return mV('2Cr',6,10);">2Cr 6:10</a>; <a onclick="return mV('2Cr',11,27);">11:27</a>). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (<a onclick="return mV('1Sa',15,3);">1Sa 15:3</a>; <a onclick="return mV('Mat',6,24);">Mat 6:24</a>; <a onclick="return mV('Phl',3,19);">Phl 3:19</a>; <a onclick="return mV('1Jo',2,15);">1Jo 2:15</a>).
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<br><br><b>hath</b>—The <i>present</i> implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [ALFORD].
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<br><br><b>of Christ and of God</b>—rather, as one <i>Greek</i> article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare <a onclick="return mV('2Th',1,12);">2Th 1:12</a>; <a onclick="return mV('1Ti',5,21);">1Ti 5:21</a>; <a onclick="return mV('1Ti',6,31);">6:13</a>).
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<p id="Eph5_6"><b>6. vain</b>—empty, unreal words, namely, palliations of "uncleanness," <a onclick="return mV('Eph',5,3,4);">Eph 5:3-4</a>; <a onclick="return mV('Isa',5,20);">Isa 5:20</a> (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).
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<br><br><b>because of these things</b>—<i>uncleanness, covetousness,</i> etc. (<a onclick="return mV('Eph',5,'3-5');">Eph 5:3-5</a>).
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<br><br><b>cometh</b>—present, not merely "shall come." Is as sure as if already come.
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<br><br><b>children</b>—rather, "<i>sons</i> of disobedience" (<a onclick="return mV('Eph',2,2,3);">Eph 2:2-3</a>). The children of unbelief in doctrine (<a onclick="return mV('Deu',32,20);">Deu 32:20</a>) are "children of disobedience" in <i>practice,</i> and these again are "children of wrath."
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<p id="Eph5_7"><b>7.</b> Here fellowship with wicked workers is forbidden; in <a onclick="return mV('Eph',5,11);">Eph 5:11</a>, with their wicked works.
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<p id="Eph5_8"><b>8. sometimes</b>—"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (<a onclick="return mV('Rom',2,19);">Rom 2:19</a>).
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<br><br><b>light</b>—not merely "enlightened"; but <i>light</i> enlightening others (<a onclick="return mV('Eph',5,13);">Eph 5:13</a>).
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<br><br><b>in</b>—in union with the Lord, who is THE LIGHT.
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<br><br><b>children of light</b>—not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is <i>light.</i> PLINY, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.
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<p id="Eph5_9"><b>9. fruit of the Spirit</b>—taken by transcribers from <a onclick="return mV('Gal',5,22);">Gal 5:22</a>. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (<a onclick="return mV('Eph',5,11);">Eph 5:11</a>). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' <a onclick="return mV('Eph',4,31);">Eph 4:31</a> ], righteousness [opposed to 'covetousness,' <a onclick="return mV('Eph',5,3);">Eph 5:3</a> ] and truth [opposed to 'lying,' <a onclick="return mV('Eph',4,25);">Eph 4:25</a> ]."
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<p id="Eph5_10"><b>10. Proving</b>—construed with "walk" (<a onclick="return mV('Eph',5,8);">Eph 5:8</a>; <a onclick="return mV('Rom',12,1,2);">Rom 12:1-2</a>). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by <i>practice</i> and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.
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<p id="Eph5_11"><b>11. unfruitful works of darkness</b>—Sins are terminated in themselves, and therefore are called "works," not "fruits" (<a onclick="return mV('Gal',5,19, 22);">Gal 5:19, 22</a>). Their only fruit is that which is not in a true sense fruit (<a onclick="return mV('Deu',32,32);">Deu 32:32</a>), namely, "death" (<a onclick="return mV('Rom',6,21);">Rom 6:21</a>; <a onclick="return mV('Gal',6,8);">Gal 6:8</a>). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is <i>the prince of darkness</i> (<a onclick="return mV('Eph',6,12);">Eph 6:12</a>). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in <i>one</i> whole, are termed (in the singular) "the FRUIT of the Spirit" (<a onclick="return mV('Eph',5,9);">Eph 5:9</a>).
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<br><br><b>rather,</b> etc.—Translate as <i>Greek,</i> "rather <i>even</i> reprove them" (compare <a onclick="return mV('Mat',5,'14-16');">Mat 5:14-16</a>). Not only "have no fellowship, but <i>even</i> reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (<a onclick="return mV('Eph',5,13);">Eph 5:13</a>; <a onclick="return mV('Jhn',3,'19-21');">Jhn 3:19-21</a>). "Have no fellowship," does not imply that we can avoid all intercourse (<a onclick="return mV('1Cr',5,10);">1Cr 5:10</a>), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light <i>detects</i> it, so, "even <i>reprove</i> sin."
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<p id="Eph5_12"><b>12.</b> The <i>Greek</i> order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare <a onclick="return mV('Eph',5,3);">Eph 5:3</a>) in detail the works of darkness, whereas he describes definitely (<a onclick="return mV('Eph',5,9);">Eph 5:9</a>) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of <i>without reproving,</i>" in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to <i>speak</i> of them <i>without reproving</i> them, is a shame (<a onclick="return mV('Eph',5,3);">Eph 5:3</a>). Thus "works of <i>darkness</i>" answers to "things done <i>in secret.</i>"
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<p id="Eph5_13"><b>13. that are reproved</b>—rather, "when they are reproved," namely, by you (<a onclick="return mV('Eph',5,11);">Eph 5:11</a>).
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<br><br><b>whatsoever doth make manifest</b>—rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' <a onclick="return mV('Eph',5,11);">Eph 5:11</a>) is (thenceforth no longer 'darkness,' <a onclick="return mV('Eph',5,8);">Eph 5:8</a>, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though <i>outwardly</i> the light shines round them. Therefore, "light" has no transforming effect on <i>them,</i> so that they do not become light (<a onclick="return mV('Jhn',3,19,20);">Jhn 3:19-20</a>). But, says the apostle, you being now light yourselves (<a onclick="return mV('Eph',5,8);">Eph 5:8</a>), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (<a onclick="return mV('Rom',13,12);">Rom 13:12</a>) in making an inroad on the kingdom of darkness.
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<p id="Eph5_14"><b>14. Wherefore</b>—referring to the whole foregoing argument (<a onclick="return mV('Eph',5,8,11);">Eph 5:8, 11, 13</a>). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith...(compare the same phrase, <a onclick="return mV('Eph',4,8);">Eph 4:8</a>).
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<br><br><b>Awake</b>—The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of <a onclick="return mV('Isa',60,1,2);">Isa 60:1-2</a>, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its <i>Gospel fulfilment.</i> As Israel is called on to "awake" from its previous state of "darkness" and "death" (<a onclick="return mV('Isa',59,10);">Isa 59:10</a>; <a onclick="return mV('Isa',60,2);">60:2</a>), for that her Light is come; so the Church, and each individual is similarly called to awake. <i>Believers</i> are called on to "awake" out of <i>sleep; unbelievers,</i> to "arise" from the <i>dead</i> (compare <a onclick="return mV('Mat',25,5);">Mat 25:5</a>; <a onclick="return mV('Rom',13,11);">Rom 13:11</a>; <a onclick="return mV('1Th',5,6);">1Th 5:6</a>, with <a onclick="return mV('Eph',2,1);">Eph 2:1</a>).
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<br><br><b>Christ</b>—"the true light," "the Sun of righteousness."
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<br><br><b>give thee light</b>—rather, as <i>Greek,</i> "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," <a onclick="return mV('Eph',5,13);">Eph 5:13</a>; then being so "enlightened," <a onclick="return mV('Eph',1,18);">Eph 1:18</a>, thou shalt be able, by "reproving," to enlighten others).
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<p id="Eph5_15"><b>15. that</b>—rather as <i>Greek,</i> "See <i>how</i> ye walk," etc. The double idea is compressed into one sentence: "See (take heed) <i>how</i> ye walk," and "See <i>that</i> ye walk circumspectly." The <i>manner,</i> as well as the <i>act</i> itself, is included. See <i>how</i> ye are walking, with a view to your <i>being</i> circumspect (literally, <i>accurate, exact</i>) in your walk. Compare <a onclick="return mV('Col',4,5);">Col 4:5</a>, "Walk in <i>wisdom</i> (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, <i>correctly, in relation to the unbelievers around,</i> not giving occasion of stumbling to any, but edifying all by a consistent walk).
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<br><br><b>not as fools</b>—<i>Greek,</i> "not as unwise, but as wise."
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<p id="Eph5_16"><b>16. Redeeming the time</b>— (<a onclick="return mV('Col',4,5);">Col 4:5</a>). <i>Greek,</i> "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying <i>off from</i> the vanities of "them that are without" (<a onclick="return mV('Col',4,5);">Col 4:5</a>), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, <i>special favorable seasons for good,</i> occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" (<a onclick="return mV('Eph',5,15);">Eph 5:15</a>). In a larger sense, <i>the whole season from the time that one is spiritually awakened,</i> is to be "redeemed" from vanity for God (compare <a onclick="return mV('2Cr',6,2);">2Cr 6:2</a>; <a onclick="return mV('1Pe',4,'2-4');">1Pe 4:2-4</a>). "Redeem" implies the preciousness of the opportune season, a jewel to be bought at any price. WAHL explains, "Redeeming for yourselves (that is, availing yourselves of) the opportunity (offered you of acting aright), and commanding the time as a master does his servant." TITTMANN, "Watch the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not the time, but command it, and it shall do what you approve." So PINDAR [<i>Pythia,</i> 4.509], "The time followed him as his servant, and was not as a runaway slave."
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<br><br><b>because the days are evil</b>—The days of life in general are so exposed to evil, as to make it necessary to make the most of the seasonable opportunity so long as it lasts (<a onclick="return mV('Eph',6,13);">Eph 6:13</a>; <a onclick="return mV('Gen',47,9);">Gen 47:9</a>; <a onclick="return mV('Psa',49,5);">Psa 49:5</a>; <a onclick="return mV('Ecc',11,2);">Ecc 11:2</a>; <a onclick="return mV('Ecc',12,1);">12:1</a>; <a onclick="return mV('Jhn',12,35);">Jhn 12:35</a>). Besides, there are many <i>special</i> evil days (in persecution, sickness, etc.) when the Christian is laid by in silence; therefore he needs the more to improve the seasonable times afforded to him (<a onclick="return mV('Amo',5,13);">Amo 5:13</a>), which Paul perhaps alludes to.
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<p id="Eph5_17"><b>17. Wherefore</b>—seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.
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<br><br><b>unwise</b>—a different <i>Greek</i> word from that in <a onclick="return mV('Eph',5,15);">Eph 5:15</a>. Translate, "foolish," or "senseless."
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<br><br><b>understanding</b>—not merely <i>knowing</i> as a matter of fact ( <a onclick="return mV('Luk',12,47);">Luk 12:47</a>), but <i>knowing with understanding.</i>
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<br><br><b>the will of the Lord</b>—as to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" (<a onclick="return mV('1Th',4,3);">1Th 4:3</a>); and that "in every thing," meantime, we should "give thanks" (<a onclick="return mV('1Th',5,18);">1Th 5:18</a>; compare above, <a onclick="return mV('Eph',5,10);">Eph 5:10</a>).
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<p id="Eph5_18"><b>18. excess</b>—<i>worthless,</i> ruinous, reckless prodigality.
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<br><br><b>wherein</b>—not in the wine itself when used aright (<a onclick="return mV('1Ti',5,23);">1Ti 5:23</a>), but in the "excess" as to it.
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<br><br><b>but be filled with the Spirit</b>—The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare <a onclick="return mV('Act',2,'13-18');">Act 2:13-18</a>). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, but in the well-balanced prayerful mind. Such a one expresses his joy, not in drunken or worldly songs, but in Christian hymns of thankfulness.
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<p id="Eph5_19"><b>19.</b> (<a onclick="return mV('Col',3,16);">Col 3:16</a>).
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<br><br><b>to yourselves</b>—"to one another." Hence soon arose the antiphonal or responsive chanting of which PLINY writes to Trajan: "They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn <i>among themselves by turns,</i> to Christ, as if being God." The Spirit gives true eloquence; wine, a spurious eloquence.
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<br><br><b>psalms</b>—generally accompanied by an instrument.
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<br><br><b>hymns</b>—in direct praise to God (compare <a onclick="return mV('Act',16,25);">Act 16:25</a>; <a onclick="return mV('1Cr',14,26);">1Cr 14:26</a>; <a onclick="return mV('Jam',5,13);">Jam 5:13</a>).
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<br><br><b>songs</b>—the general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, etc. Contrast the drunken "songs," <a onclick="return mV('Amo',8,10);">Amo 8:10</a>.
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<br><br><b>making melody</b>—<i>Greek,</i> "playing and singing with an instrument."
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<br><br><b>in your heart</b>—not merely with the tongue; but the serious feeling of the heart accompanying the singing of the lips (compare <a onclick="return mV('1Cr',14,15);">1Cr 14:15</a>; <a onclick="return mV('Psa',47,7);">Psa 47:7</a>). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and their accompaniment, <i>not the music of the lyre, but the melody of the heart</i>" [CONYBEARE and HOWSON].
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<br><br><b>to the Lord</b>—See PLINY'S letter quoted above: "To <i>Christ</i> as God."
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<p id="Eph5_20"><b>20. thanks...for all things</b>—even for adversities; also for blessings, unknown as well as known (<a onclick="return mV('Col',3,17);">Col 3:17</a>; <a onclick="return mV('1Th',5,18);">1Th 5:18</a>).
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<br><br><b>unto God and the Father</b>—the Fountain of every blessing in Creation, Providence, Election, and Redemption.
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<br><br><b>Lord Jesus Christ</b>—by whom all things, even distresses, become ours (<a onclick="return mV('Rom',8,35,37);">Rom 8:35, 37</a>; <a onclick="return mV('1Cr',3,'20-23');">1Cr 3:20-23</a>).
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<p id="Eph5_21"><b>21.</b> (<a onclick="return mV('Phl',2,3);">Phl 2:3</a>; <a onclick="return mV('1Pe',5,5);">1Pe 5:5</a>.) Here he passes from our relations to God, to those which concern our fellow men.
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<br><br><b>in the fear of God</b>—All the oldest manuscripts and authorities read, "in the fear of CHRIST." The believer passes from under the bondage of the law as a letter, to be "the servant of <i>Christ</i>" (<a onclick="return mV('1Cr',7,22);">1Cr 7:22</a>), which, through the instinct of love to Him, is really to be "the Lord's freeman"; for he is "under the law to <i>Christ</i>" (<a onclick="return mV('1Cr',9,21);">1Cr 9:21</a>; compare <a onclick="return mV('Jhn',8,36);">Jhn 8:36</a>). Christ, not the Father (<a onclick="return mV('Jhn',5,22);">Jhn 5:22</a>), is to be our judge. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians (<a onclick="return mV('1Cr',10,22);">1Cr 10:22</a>; <a onclick="return mV('2Cr',5,11);">2Cr 5:11</a>; <a onclick="return mV('1Pe',2,13);">1Pe 2:13</a>).
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<p id="Eph5_22"><b>22.</b> (<a onclick="return mV('Eph',6,9);">Eph 6:9</a>.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (<a onclick="return mV('Eph',5,'22-33');">Eph 5:22-33</a>), parent and child (<a onclick="return mV('Eph',6,'1-4');">Eph 6:1-4</a>), master and servant (<a onclick="return mV('Eph',6,'4-9');">Eph 6:4-9</a>). The oldest manuscripts omit "submit yourselves"; supplying it from <a onclick="return mV('Eph',5,21);">Eph 5:21</a>, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but <i>your own</i> husbands whom you are called on to submit unto (compare <a onclick="return mV('Gen',3,16);">Gen 3:16</a>; <a onclick="return mV('1Cr',7,2);">1Cr 7:2</a>; <a onclick="return mV('1Cr',14,34);">14:34</>; <a onclick="return mV('Col',3,18);">Col 3:18</a>; <a onclick="return mV('Tts',2,5);">Tts 2:5</a>; <a onclick="return mV('1Pe',3,'1-7');">1Pe 3:1-7</a>). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of <i>wives:</i> "obey," of <i>children</i> (<a onclick="return mV('Eph',6,1);">Eph 6:1</a>), as there is a greater equality between wives and husbands, than between children and parents.
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<br><br><b>as unto the Lord</b>—Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ (<a onclick="return mV('Eph',5,24);">Eph 5:24</a>).
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<p id="Eph5_23"><b>23.</b> (<a onclick="return mV('1Cr',11,3);">1Cr 11:3</a>. )
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<br><br><b>even as</b>—<i>Greek,</i> "as also."
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<br><br><b>and he is</b>—The oldest manuscripts read, "Himself (being) Saviour," omitting "and," and "is." In Christ's case, the Headship is united with, nay gained by, His having SAVED the body in the process of redemption; so that (Paul implies) I am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, peculiar to Himself [ALFORD]. The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (<a onclick="return mV('Eph',5,24);">Eph 5:24</a>) follows [BENGEL].
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<p id="Eph5_24"><b>24. Therefore</b>—Translate, as <i>Greek,</i> "But," or "Nevertheless," that is, though there be the difference of headships mentioned in <a onclick="return mV('Eph',5,23);">Eph 5:23</a>, <i>nevertheless,</i> thus far they are one, namely, in the subjection or submission (the same <i>Greek</i> stands for "is <i>subject,</i>" as for "<i>submit,</i>" <a onclick="return mV('Eph',5,21,22);">Eph 5:21-22</a>) of the Church to Christ, being the prototype of that of the wife to the husband.
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<br><br><b>their own</b>—not in most of the oldest manuscripts, and not needed by the argument.
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<br><br><b>in every thing</b>—appertaining to a husband's legitimate authority; "in the Lord" (<a onclick="return mV('Col',3,18);">Col 3:18</a>); everything not contrary to God.
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<p id="Eph5_25"><b>25.</b> "Thou hast seen the measure of obedience; now hear also the measure of love. Do you wish your wife to obey you, as the Church is to obey Christ? Then have a solicitude for her as Christ had for the Church (<a onclick="return mV('Eph',5,23);">Eph 5:23</a>, "Himself the Saviour of the body"); and "if it be necessary to give thy life for her, or to be cut in ten thousand pieces, or to endure any other suffering whatever, do not refuse it; and if you suffer thus, not even so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore, He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much thoughtfulness for her, by love, by kindness. For no bound is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you; for he may readily run away. But the companion of your life, the mother of your children, the basis of all your joy, you ought to bind to you, not by fear and threats, but by love and attachment" [CHRYSOSTOM].
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<br><br><b>gave himself</b>—<i>Greek,</i> "gave Himself <i>up.</i>"
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<br><br><b>for it</b>—Translate, "for <i>her.</i>" The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands.
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<p id="Eph5_26"><b>26. sanctify</b>—that is, consecrate her to God. Compare <a onclick="return mV('Jhn',17,19);">Jhn 17:19</a>, meaning, "I <i>devote</i> Myself as a <i>holy</i> sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [NEANDER] (<a onclick="return mV('Hbr',2,11);">Hbr 2:11</a>; <a onclick="return mV('Hbr',10,10);">10:10</a>; <a onclick="return mV('Hbr',13,12);">Hbr 13:12; see on JFB for <a href="./Comm/jfb/Hbr/Hbr010.html#Heb10_10">Heb 10:10</a>).
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<br><br><b>and cleanse</b>—rather, as <i>Greek,</i> "cleansing," without the "and."
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<br><br><b>with the washing of water</b>—rather as <i>Greek,</i> "with," or "by the <i>laver</i> of <i>the</i> water," namely, <i>the</i> baptismal water. So it ought to be translated in <a onclick="return mV('Tts',3,5);">Tts 3:5</a>, the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare <a onclick="return mV('Rev',21,2);">Rev 21:2</a>). He speaks of baptism according to its high <i>ideal</i> and <i>design,</i> as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [NEANDER] (<a onclick="return mV('1Pe',3,21);">1Pe 3:21</a>).
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<br><br><b>by the word</b>—<i>Greek,</i> "IN the word." To be joined with "cleansing it," or "her." The "word of faith" (<a onclick="return mV('Rom',10,8,9,17);">Rom 10:8-9, 17</a>), of which confession is made in baptism, and which carries the real cleansing (<a onclick="return mV('Jhn',15,3);">Jhn 15:3</a>; <a onclick="return mV('Jhn',17,17);">17:17</a>) and regenerating power (<a onclick="return mV('1Pe',1,23);">1Pe 1:23</a>; <a onclick="return mV('1Pe',3,21);">3:21</a>) [ALFORD]. So AUGUSTINE [<i>Tract 80,</i> in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone.
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<p id="Eph5_27"><b>27. he</b>—The oldest manuscripts and authorities read, "That He might <i>Himself</i> present unto Himself the Church glorious," namely, as a bride (<a onclick="return mV('2Cr',11,2);">2Cr 11:2</a>). <i>Holiness</i> and <i>glory</i> are inseparable. "Cleansing" is the necessary preliminary to both. <i>Holiness</i> is <i>glory</i> internal; <i>glory</i> is <i>holiness</i> shining forth outwardly. <i>The laver of</i> baptism is the vehicle, but <i>the word</i> is the nobler and true instrument of the <i>cleansing</i> [BENGEL]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (<a onclick="return mV('Mat',25,1);">Mat 25:1</a>, etc. <a onclick="return mV('Rev',19,7);">Rev 19:7</a>; <a onclick="return mV('Rev',21,2);">21:2</a>).
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<br><br><b>not having spot</b>— (<a onclick="return mV('Sgs',4,7);">Sgs 4:7</a>). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment (<a onclick="return mV('Mat',22,'10-14');">Mat 22:10-14</a>; compare <a onclick="return mV('2Ti',2,20);">2Ti 2:20</a>); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (<a onclick="return mV('Mat',13,'47-50');">Mat 13:47-50</a>). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [PEARSON].
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<p id="Eph5_28"><b>28.</b> Translate, "So ought husbands <i>also</i> (thus the oldest manuscripts read) to love their own (compare <i>Note,</i> see on JFB for <a href="./Comm/jfb/Eph/Eph005.html#Eph5_22">Eph 5:22</a>) wives as their own bodies."
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<br><br><b>He that loveth his wife loveth himself</b>—So there is the same love and the same union of body between Christ and the Church (<a onclick="return mV('Eph',5,30,32);">Eph 5:30, 32</a>).
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<p id="Eph5_29"><b>29. For</b>—Supply, and we all love ourselves: "For no man," etc.
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<br><br><b>his own flesh</b>— (<a onclick="return mV('Eph',5,31);">Eph 5:31</a>, end).
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<br><br><b>nourisheth</b>—<i>Greek,</i> "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance; "cherisheth," to clothing and external fostering.
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<br><br><b>even as</b>—Translate, "even as also."
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<br><br><b>the Lord</b>—The oldest manuscripts read, "Christ." <a onclick="return mV('Exd',21,10);">Exd 21:10</a> prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourisheth and cherisheth"; the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know the Lord" (<a onclick="return mV('Hsa',2,19,20);">Hsa 2:19-20</a>) [BENGEL].
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<p id="Eph5_30"><b>30. For</b>—<i>Greek,</i> "Because" (<a onclick="return mV('1Cr',6,15);">1Cr 6:15</a>). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), <i>being</i> OF His flesh and of His bones" [ALFORD] (<a onclick="return mV('Gen',2,23,24);">Gen 2:23-24</a>). The <i>Greek</i> expresses, "Being formed <i>out of</i>" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. <a onclick="return mV('Jhn',12,24);">Jhn 12:24</a>; <a onclick="return mV('Jhn',19,34,35);">19:34-35</a>, to which <a onclick="return mV('Eph',5,'25-27');">Eph 5:25-27</a> allude, as implying atonement by His <i>blood,</i> and sanctification by the "water," answering to that which flowed from His side (compare also <a onclick="return mV('Jhn',7,38,39);">Jhn 7:38-39</a>; <a onclick="return mV('1Cr',6,11);">1Cr 6:11</a>). As Adam gave Eve a new name, <i>Hebrew,</i> "<i>Isha,</i>" "woman," formed from his own rib, <i>Ish,</i> "man," signifying her formation from him, so Christ, <a onclick="return mV('Rev',2,17);">Rev 2:17</a>; <a onclick="return mV('Rev',3,12);">3:12</a>. <a onclick="return mV('Gen',2,21,23,24);">Gen 2:21, 23-24</a> puts the <i>bones</i> first because the reference there is to the <i>natural</i> structure. But Paul is referring to the <i>flesh of Christ.</i> It is not our bones and flesh, but "<i>we</i>" that are <i>spiritually</i> propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body (<a onclick="return mV('Jhn',6,53);">Jhn 6:53</a>). The two oldest existing manuscripts, and <i>Coptic</i> or <i>Memphitic version,</i> omit "of His flesh and of His bones"; the words may have crept into the text through the <i>Margin</i> from <a onclick="return mV('Gen',2,23);">Gen 2:23</a>, <i>Septuagint.</i> However, IRENAEUS, 294, and the old <i>Latin</i> and <i>Vulgate versions,</i> with some good old manuscripts, have them.
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<p id="Eph5_31"><b>31. For</b>—The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but <i>the spiritual marriage</i> represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: <a onclick="return mV('Eph',5,32);">Eph 5:32</a> proves this: His earthly mother <i>as such,</i> also, He holds in secondary account as compared with His spiritual Bride (<a onclick="return mV('Luk',2,48,49);">Luk 2:48-49</a>; <a onclick="return mV('Luk',8,'19-21');">8:19-21</a>; <a onclick="return mV('Luk',11,27,28);">11:27-28</a>). He shall again leave His Father's abode to consummate the union (<a onclick="return mV('Mat',25,'1-10');">Mat 25:1-10</a>; <a onclick="return mV('Rev',19,7);">Rev 19:7</a> ).
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<br><br><b>they two shall be one flesh</b>—So the Samaritan Pentateuch, the <i>Septuagint,</i> etc., read (<a onclick="return mV('Gen',2,24);">Gen 2:24</a>), instead of "they shall be one flesh." So <a onclick="return mV('Mat',19,5);">Mat 19:5</a>. In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife (<a onclick="return mV('Rom',6,5);">Rom 6:5</a>; <a onclick="return mV('1Cr',11,3);">1Cr 11:3</a>; <a onclick="return mV('1Cr',15,45);">15:45</a>). Christ will never allow any power to sever Himself and His bride, indissolubly joined (<a onclick="return mV('Mat',19,6);">Mat 19:6</a>; <a onclick="return mV('Jhn',10,28,29);">Jhn 10:28-29</a>; <a onclick="return mV('Jhn',13,1);">13:1</a>).
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<p id="Eph5_32"><b>32.</b> Rather, "This mystery is a great one." This <i>profound truth, beyond man's power of discovering,</i> but <i>now revealed,</i> namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on JFB for <a href="./Comm/jfb/Eph/Eph005.html#Eph5_30">Eph 5:30</a>. So "mystery" is used of a divine truth not to be discovered save by revelation of God (<a onclick="return mV('Rom',11,25);">Rom 11:25</a>; <a onclick="return mV('1Cr',15,51);">1Cr 15:51</a>). The <i>Vulgate</i> wrongly translates, "This is a great <i>sacrament,</i>" which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CAJETAN and ESTIUS) for making marriage a <i>sacrament;</i> it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "<i>I</i> [emphatic] say it in regard to Christ and to the Church" (so the <i>Greek</i> is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [CONYBEARE and HOWSON].
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<p id="Eph5_33"><b>33. Nevertheless</b>—not to pursue further the mystical meaning of marriage. Translate, as <i>Greek,</i> "Do ye also (as Christ does) severally each one so love," etc. The words, "severally each one," refer to them in their <i>individual</i> capacity, contrasted with the previous <i>collective view</i> of the members of the Church as the bride of Christ.
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