Teks -- Ephesians 5:1-17 (NET)

Live in Love

5:1 Therefore, be imitators of God as dearly loved children 5:2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. 5:3 But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. 5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting– all of which are out of character– but rather thanksgiving. 5:5 For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. 5:7 Therefore do not be partakers with them, 5:8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light– 5:9 for the fruit of the light consists in all goodness, righteousness, and truth– 5:10 trying to learn what is pleasing to the Lord. 5:11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 5:12 For the things they do in secret are shameful even to mention. 5:13 But all things being exposed by the light are made evident. 5:14 For everything made evident is light, and for this reason it says: “Awake, O sleeper! Rise from the dead, and Christ will shine on you!”

Live Wisely

5:15 Therefore be very careful how you live– not as unwise but as wise, 5:16 taking advantage of every opportunity, because the days are evil. 5:17 For this reason do not be foolish, but be wise by understanding what the Lord’s will is.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Eph 5:1 - Imitators of God

Imitators of God ( mimētai tou theou ).

This old word from mimeomai Paul boldly uses. If we are to be like God, we must imitate him.

Robertson: Eph 5:2 - An offering and a sacrifice to God

An offering and a sacrifice to God ( prosphoran kai thusian tōi theōi ).

Accusative in apposition with heauton (himself). Christ’ s death was an offering to God "in our behalf"(huper hēmōn ) not an offering to the devil (Anselm), a ransom (lutron ) as Christ himself said (Mat 20:28), Christ’ s own view of his atoning death.

Robertson: Eph 5:2 - For an odour of a sweet smell

For an odour of a sweet smell ( eis osmēn euōdias ).

Same words in Phi 4:18 from Lev 4:31 (of the expiatory offering). Paul often presents Christ’ s death as a propitiation (Rom 3:25) as in 1Jo 2:2.

Robertson: Eph 5:3 - Or covetousness

Or covetousness ( ē pleonexia ).

In bad company surely. Debasing like sensuality.

Robertson: Eph 5:3 - As becometh saints

As becometh saints ( kathōs prepei hagiois ).

It is "unbecoming"for a saint to be sensual or covetous.

Robertson: Eph 5:4 - Filthiness

Filthiness ( aischrotēs ).

Old word from aischros (base), here alone in N.T.

Robertson: Eph 5:4 - Foolish talking

Foolish talking ( mōrologia ).

Late word from mōrologos (mōros , logos ), only here in N.T.

Robertson: Eph 5:4 - Jesting

Jesting ( eutrapelia ).

Old word from eutrapelos (eu , trepō , to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are hapax legomena in the N.T.

Robertson: Eph 5:4 - Which are not befitting

Which are not befitting ( ha ouk anēken ).

Same idiom (imperfect with word of propriety about the present) in Col 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Rom 1:28.

Robertson: Eph 5:5 - Ye know of a surety

Ye know of a surety ( iste ginōskontes ).

The correct text has iste , not este . It is the same form for present indicative (second person plural) and imperative, probably indicative here, "ye know."But why ginōskontes added? Probably, "ye know recognizing by your own experience."

Robertson: Eph 5:5 - No

No ( pāṡ̇ou ).

Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar , p. 732).

Robertson: Eph 5:5 - Covetous man

Covetous man ( pleonektēs ,pleon echō ).

Old word, in N.T. only here and 1Co 5:10.; 1Co 6:10.

Robertson: Eph 5:5 - Which is

Which is ( ho estin ).

So Aleph B. A D K L have hos (who), but ho is right. See note on Col 3:14 for this use of ho (which thing is). On eidōlolatrēs (idolater) see note on 1Co 5:10.

Robertson: Eph 5:5 - In the Kingdom of Christ and God

In the Kingdom of Christ and God ( en tēi basileiāi tou Christou kai theou ).

Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with Christou kai theou . But Sharp’ s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here.

Robertson: Eph 5:6 - With empty words

With empty words ( kenois logois ).

Instrumental case. Probably Paul has in mind the same Gnostic praters as in Col 2:4. See note on Eph 2:2.

Robertson: Eph 5:7 - Partakers with them

Partakers with them ( sunmetochoi autōn ).

Late double compound, only here in N.T., joint (sun ) shares with (metochoi ) them (autōn ). These Gnostics.

Robertson: Eph 5:8 - But now light

But now light ( nun de phōs ).

Jesus called his disciples the light of the world (Mat 5:14).

Robertson: Eph 5:9 - The fruit of light

The fruit of light ( ho karpos tou phōtos ).

Two metaphors (fruit, light) combined. See note on Gal 5:22 for "the fruit of the Spirit."The late MSS. have "spirit"here in place of "light."

Robertson: Eph 5:9 - Goodness

Goodness ( agathosunēi ).

Late and rare word from agathos . See note on 2Th 1:11; Gal 5:22.

Robertson: Eph 5:10 - Proving

Proving ( dokimazontes ).

Testing and so proving.

Robertson: Eph 5:11 - Have no fellowship with

Have no fellowship with ( mē sunKoinéōneite ).

No partnership with, present imperative with mē . Followed by associative instrumental case ergois (works).

Robertson: Eph 5:11 - Unfruitful

Unfruitful ( akarpois ).

Same metaphor of Eph 5:9 applied to darkness (skotos ).

Robertson: Eph 5:11 - Reprove

Reprove ( elegchete ).

Convict by turning the light on the darkness.

Robertson: Eph 5:12 - In secret

In secret ( kruphēi ).

Old adverb, only here in N.T. Sin loves the dark.

Robertson: Eph 5:12 - Even to speak of

Even to speak of ( kai legein ).

And yet one must sometimes speak out, turn on the light, even if to do so is disgraceful (aischron , like 1Co 11:6).

Robertson: Eph 5:13 - Are made manifest by the light

Are made manifest by the light ( hupo tou phōtos phaneroutai ).

Turn on the light. Often the preacher is the only man brave enough to turn the light on the private sins of men and women or even those of a community.

Robertson: Eph 5:14 - Wherefore he saith

Wherefore he saith ( dio legei ).

Apparently a free adaptation of Isa 26:19; Isa 60:1. The form anasta for anastēthi (second person singular imperative second aorist active of anistēmi ) occurs in Act 12:7.

Robertson: Eph 5:14 - Shall shine

Shall shine ( epiphausei ).

Future active of epiphauskō , a form occurring in Job (Job 25:5; Job 31:26), a variation of epiphōskō . The last line suggests the possibility that we have here the fragment of an early Christian hymn like 1Ti 3:16.

Robertson: Eph 5:15 - Carefully

Carefully ( akribōs ).

Aleph B 17 put akribōs before pōs (how) instead of pōs akribōs (how exactly ye walk) as the Textus Receptus has it. On akribōs (from akribēs ) see note on Mat 2:8 and note on Luk 1:3.

Robertson: Eph 5:15 - Unwise

Unwise ( asophoi ).

Old adjective, only here in N.T.

Robertson: Eph 5:16 - Redeeming the time

Redeeming the time ( exagorazomenoi ton kairon ).

As in Col 4:5 which see.

Robertson: Eph 5:17 - Be ye not foolish

Be ye not foolish ( mē ginesthe aphrones ).

"Stop becoming foolish."

Vincent: Eph 5:1 - Be ye

Be ye ( γίνεσθε )

Become , as Eph 4:32.

Vincent: Eph 5:1 - Followers

Followers ( μιμηταὶ )

Rev, correctly, imitators .

Vincent: Eph 5:1 - Dear

Dear ( ἀγαπητά )

Rev., beloved . As those to whom Christ has shown love

Vincent: Eph 5:2 - Walk in love

Walk in love

As imitators of God who is love.

Vincent: Eph 5:2 - Loved us

Loved us ( ἡμᾶς )

The correct reading is ὑμᾶς you .

Vincent: Eph 5:2 - Gave

Gave ( παρέδωκεν )

To death Compare Rom 4:25, where the same verb was delivered is followed by was raised . See also Rom 8:32; Gal 2:20.

Vincent: Eph 5:2 - Offering - sacrifice

Offering - sacrifice ( προσφορὰν - θυσίαν )

Offering , general, including the life as well as the death of Christ: sacrifice , special: on the cross. Properly, a slain offering.

Vincent: Eph 5:2 - A sweet smelling savor

A sweet smelling savor ( ὀσμὴν εὐωδίας )

Rev., correctly, odor of a sweet smell . See on 2Co 2:14, 2Co 2:15, 2Co 2:16. The Septuagint, in Lev 1:9, uses this phrase to render the Hebrew, a savor of quietness . For (εἰς ) expresses design , that it might become , or result: so that it became .

Vincent: Eph 5:3 - Or covetousness

Or covetousness

Or sets this sin emphatically by itself.

Vincent: Eph 5:3 - Let it

Let it

It refers to each of the sins.

Vincent: Eph 5:4 - Filthiness

Filthiness ( αἰσχρότης )

Obscenity.

Vincent: Eph 5:4 - Foolish talking

Foolish talking ( μωρολογία )

Only here in the New Testament. Talk which is both foolish and sinful. Compare corrupt communication , Eph 4:29. It is more than random or idle talk. " Words obtain a new earnestness when assumed into the ethical terminology of Christ's school. Nor, in seeking to enter fully into the meaning of this one, ought we to leave out of sight the greater emphasis which the words fool , foolish , folly obtain in Scripture than elsewhere they have or can have" (Trench).

Vincent: Eph 5:4 - Jesting

Jesting ( εὐτραπελία )

Only here in the New Testament. From εὐ well or easily , πρέπω to turn . That which easily turns and adapts itself to the moods and conditions of those with whom it may be dealing at the moment. From this original sense of versatility it came to be applied to morals , as timeserving , and to speech with the accompanying notion of dissimulation . Aristotle calls it chastened insolence . The sense of the word here is polished and witty speech as the instrument of sin ; refinement and versatility without the flavor of Christian grace. " Sometimes it is lodged in a sly question, in a smart answer, in a quirkish reason, in shrewd intimation, in cunningly diverting or cleverly retorting an objection: sometimes it is couched in a bold scheme of speech, in a tart irony, in a lusty hyperbole, in a startling metaphor, in a plausible reconciling of contradictions, or in acute nonsense.... Sometimes an affected simplicity, sometimes a presumptuous bluntness giveth it being.... Its ways are unaccountable and inexplicable, being answerable to the numberless rovings of fancy and windings of language" (Barrow, Sermon xiv., " Against Foolish Talking and Jesting." The whole passage is well worth reading).

Vincent: Eph 5:5 - Ye know

Ye know ( ἴστε γινώσκοντες )

The A.V. fails to give the whole force of the expression, which is, ye know recognizing . Rev., ye know of a surety .

Vincent: Eph 5:5 - Idolater

Idolater

Compare Col 3:5, and see on 1Co 5:10.

Vincent: Eph 5:6 - Vain

Vain

Plausible, but devoid of truth, and employed to palliate heathen vices.

Vincent: Eph 5:7 - Be not

Be not ( γίνεσθε )

Lit., become not. It is a warning against lapsing into old vices.

Vincent: Eph 5:8 - Ye were

Ye were

Emphatic, and according with become of Eph 5:7. Ye were darkness, but now are ye light. Do not become darkness again.

Vincent: Eph 5:8 - Darkness

Darkness ( σκότος )

See on Joh 1:5.

Vincent: Eph 5:8 - Light

Light ( φῶς )

Light itself; not a lamp. Children of light. See Mat 5:16.

Vincent: Eph 5:9 - Is in

Is in

Consists in. The verse is parenthetical.

Vincent: Eph 5:10 - Proving

Proving

Connect with walk . Walk, proving by your walk. Proving , see on 1Pe 1:7.

Vincent: Eph 5:10 - Acceptable

Acceptable ( εὐάρεστον )

Rev., better and more literally, well-pleasing . The one point of all moral investigation is, does it please God?

Vincent: Eph 5:11 - Have - fellowship

Have - fellowship ( συγκοινωνεῖτε )

See on Rev 18:4; see on Rev 1:9.

Vincent: Eph 5:11 - Unfruitful works

Unfruitful works ( ἔργοις τοῖς ἀκάρποις )

Compare fruit , Eph 5:9, and Gal 5:19, Gal 5:22, works of the flesh, fruit of the Spirit. Works which bring no blessing with them. Compare Rom 6:21; Rom 8:13; Gal 5:21; Gal 6:8.

Vincent: Eph 5:11 - Reprove

Reprove ( ελέγχετε )

See on Joh 3:20.

Vincent: Eph 5:13 - All things

All things ( τὰ πάντα )

More literally, they all , or all of them ; the secret sins just mentioned.

Vincent: Eph 5:13 - That are reproved

That are reproved ( ἐλεγχόμενα )

Lit., being reproved . Rev., when they are reproved . Reproved is to be taken in the same literal sense as in Eph 5:11, and not metaphorically in the sense of being demonstrated by light, or brought to light , which is almost synonymous with are made manifest .

Vincent: Eph 5:13 - By the light

By the light

Connect with are made manifest , not with are reproved .

Vincent: Eph 5:13 - Whatsoever doth make manifest is light

Whatsoever doth make manifest is light ( πᾶν τὸ φανερούμενον φῶς ἐστίν )

Wrong. The A.V. renders doth make manifest , as in the middle voice, but the verb is in the passive voice. It occurs nearly fifty times in the New Testament, and never as middle. Hence Rev., correctly, everything that is made manifest .

Vincent: Eph 5:13 - Is light

Is light

A general proposition, going to show that manifestation can come only through light. Whatever is revealed in its true essence by light is of the nature of light. It no longer belongs to the category of darkness. Manifestation is a law of good and evil alike. That which is of the truth seeks the light and cometh to the light. That which is evil avoids the light, and loves darkness better than light, but none the less is brought to the light and appears in its own light. See Joh 3:20, Joh 3:21. This truth is embodied in another form in the parable of the Tares. Growth is manifestation. By suffering the tares to grow, their difference from the wheat, which at first is not apparent, is fully revealed.

Vincent: Eph 5:14 - He saith

He saith

God. This use of the personal pronoun is frequent in Paul's writings. See Gal 3:16; Eph 4:8; 1Co 6:16.

Vincent: Eph 5:14 - Awake. etc

Awake. etc.

The quotation is probably a combination and free rendering of Isa 60:1; Isa 26:19. For similar combinations see on Rom 3:10; see on Rom 9:33. By some the words are regarded as the fragment of a hymn.

Vincent: Eph 5:14 - Shall give thee light

Shall give thee light

Rev., correctly, shall shine upon thee .

Vincent: Eph 5:15 - See that ye walk circumspectly

See that ye walk circumspectly ( βλέπετε πῶς ἀκριβῶς περιπατεῖτε )

Lit., look how exactly ye walk . The best texts place τῶς how after ἀκριβῶς exactly . So Rev., look carefully how ye walk . Circumspectly is better rendered carefully . It means exactly , accurately , from ἄκρος the farthest point . See on inquired diligently , Mat 2:6; and compare Luk 1:3 (note); Act 18:25 (note).

Vincent: Eph 5:15 - Not as unwise, but as wise

Not as unwise, but as wise

Explanatory of carefully .

Vincent: Eph 5:16 - Redeeming the time

Redeeming the time ( ἐξαγοραζόμενοι τὸν καιπόν )

See on Col 4:5.

Vincent: Eph 5:17 - Understanding

Understanding ( συνιέντες )

See on prudent , Mat 11:25; foolish , see on Rom 3:21.

Wesley: Eph 5:1 - Be ye therefore followers

Imitators.

Wesley: Eph 5:1 - 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!

Wesley: Eph 5:3 - But let not any impure love be even named or heard of among you

Keep at the utmost distance from it, as becometh saints.

Wesley: Eph 5:4 - Nor foolish talking

Tittle tattle, talking of nothing, the weather, fashions, meat and drink.

Wesley: Eph 5:4 - 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.

Wesley: Eph 5:4 - Which are not convenient

For a Christian; as neither increasing his faith nor holiness.

Wesley: Eph 5:6 - Because of these things

As innocent as the heathens esteem them, and as those dealers in vain words would persuade you to think them.

Wesley: Eph 5:8 - Ye were once darkness

Total blindness and ignorance.

Wesley: Eph 5:8 - Walk as children of light

Suitably to your present knowledge.

Wesley: Eph 5:9 - The fruit of the light

Opposite to " the unfruitful works of darkness," Eph 4:11.

Wesley: Eph 5:9 - Is in

That is, consists in.

Wesley: Eph 5:9 - Goodness and righteousness and truth

Opposite to the sins spoken of, Eph 4:25,&c.

Wesley: Eph 5:11 - Reprove them

To avoid them is not enough.

Wesley: Eph 5:12 - In secret

As flying the light.

Wesley: Eph 5:13 - But all things which are reproved, are thereby dragged out into the light, and made manifest

Shown in their proper colours, by the light.

Wesley: Eph 5:13 - For whatsoever doth make manifest is light

That is, for nothing but light, yea, light from heaven, can make anything manifest.

Wesley: Eph 5:14 - Wherefore he

God.

Wesley: Eph 5:14 - Saith

In the general tenor of his word, to all who are still in darkness.

Wesley: Eph 5:14 - Awake thou that steepest

In ignorance of God and thyself; in stupid insensibility.

Wesley: Eph 5:14 - And arise from the dead

From the death of sin.

Wesley: Eph 5:14 - And Christ shall give thee light

Knowledge, holiness, happiness.

Wesley: Eph 5:15 - Circumspectly

Exactly, with the utmost accuracy, getting to the highest pitch of every point of holiness.

Wesley: Eph 5:15 - Not as fools

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

Wesley: Eph 5:16 - 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.

Wesley: Eph 5:17 - What the will of the Lord is

In every time, place, and circumstance.

JFB: Eph 5:1 - therefore

Seeing that "God in Christ forgave you" (Eph 4:32).

JFB: Eph 5:1 - followers

Greek, "imitators" of God, in respect to "love" (Eph 5:2): God's essential character (1Jo 4:16).

JFB: Eph 5:1 - as dear children

Greek, "as children beloved"; to which Eph 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare Mat 5:44-45, Mat 5:48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [PEARSON].

JFB: Eph 5:2 - And

In proof that you are so.

JFB: Eph 5:2 - walk in love

Resuming Eph 4:1, "walk worthy of the vocation."

JFB: Eph 5:2 - as Christ . . . loved us

From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

JFB: Eph 5:2 - given himself for us

Greek, "given Himself up (namely, to death, Gal 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Rom 5:8).

JFB: Eph 5:2 - offering and a sacrifice

"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (Heb 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in Heb 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

JFB: Eph 5:2 - for a sweet-smelling savour

Greek, "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 (Eph 1:6; Mat 3:17; 2Co 5:18-19; Heb 10:6-17). 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" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Gen 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."

JFB: Eph 5:3 - once named

Greek, "Let it not be even named" (Eph 5:4, Eph 5:12). "Uncleanness" and "covetousness" are taken up again from Eph 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."

JFB: Eph 5:4 - filthiness

Obscenity in act or gesture.

JFB: Eph 5:4 - foolish talking

The talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.

JFB: Eph 5:4 - nor

Rather, "or" (compare Eph 5:3).

JFB: Eph 5:4 - jesting

Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility 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, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [TITTMANN]) Of discourse unseasoned with the salt of grace [TRENCH].

JFB: Eph 5:4 - not convenient

"unseemly"; not such "as become saints" (Eph 5:3).

JFB: Eph 5:4 - rather giving of thanks

A happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; 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" (Eph 5:19-20; Jam 5:13).

JFB: Eph 5:5 - this ye know

The oldest manuscripts read, "Of this ye are sure knowing"; or as ALFORD, "This ye know being aware."

JFB: Eph 5:5 - covetous . . . idolater

(Col 3:5). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ (2Co 6:10; 2Co 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (1Sa 15:3; Mat 6:24; Phi 3:19; 1Jo 2:15).

JFB: Eph 5:5 - hath

The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [ALFORD].

JFB: Eph 5:5 - of Christ and of God

Rather, as one Greek 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 2Th 1:12; 1Ti 5:21; 1Ti 6:13).

JFB: Eph 5:6 - vain

Empty, unreal words, namely, palliations of "uncleanness," Eph 5:3-4; Isa 5:20 (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).

JFB: Eph 5:6 - because of these things

Uncleanness, covetousness, &c. (Eph 5:3-5).

JFB: Eph 5:6 - cometh

Present, not merely "shall come." Is as sure as if already come.

JFB: Eph 5:6 - children

Rather, "sons of disobedience" (Eph 2:2-3). The children of unbelief in doctrine (Deu 32:20) are "children of disobedience" in practice, and these again are "children of wrath."

JFB: Eph 5:7

Here fellowship with wicked workers is forbidden; in Eph 5:11, with their wicked works.

JFB: Eph 5:8 - sometimes

"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" (Rom 2:19).

JFB: Eph 5:8 - light

Not merely "enlightened"; but light enlightening others (Eph 5:13).

JFB: Eph 5:8 - in

In union with the Lord, who is THE LIGHT.

JFB: Eph 5:8 - children of light

Not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. PLINY, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.

JFB: Eph 5:9 - fruit of the Spirit

Taken by transcribers from Gal 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Eph 5:11). 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,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."

JFB: Eph 5:10 - Proving

Construed with "walk" (Eph 5:8; Rom 12:1-2). 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 practice 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.

JFB: Eph 5:11 - unfruitful works of darkness

Sins are terminated in themselves, and therefore are called "works," not "fruits" (Gal 5:19, Gal 5:22). Their only fruit is that which is not in a true sense fruit (Deu 32:32), namely, "death" (Rom 6:21; Gal 6:8). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness (Eph 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Eph 5:9).

JFB: Eph 5:11 - rather, &c.

Translate as Greek, "rather even reprove them" (compare Mat 5:14-16). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (Eph 5:13; Joh 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Co 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."

JFB: Eph 5:12

The Greek 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 Eph 5:3) in detail the works of darkness, whereas he describes definitely (Eph 5:9) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Eph 5:3). Thus "works of darkness" answers to "things done in secret."

JFB: Eph 5:13 - that are reproved

Rather, "when they are reproved," namely, by you (Eph 5:11).

JFB: Eph 5:13 - whatsoever doth make manifest

Rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Eph 5:11) is (thenceforth no longer 'darkness,' Eph 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19-20). But, says the apostle, you being now light yourselves (Eph 5:8), 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" (Rom 13:12) in making an inroad on the kingdom of darkness.

JFB: Eph 5:14 - Wherefore

Referring to the whole foregoing argument (Eph 5:8, Eph 5:11, Eph 5:13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith . . . (compare the same phrase, Eph 4:8).

JFB: Eph 5:14 - Awake

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 Isa 60:1-2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Isa 59:10; Isa 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mat 25:5; Rom 13:11; 1Th 5:6, with Eph 2:1).

JFB: Eph 5:14 - Christ

"the true light," "the Sun of righteousness."

JFB: Eph 5:14 - give thee light

Rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Eph 5:13; then being so "enlightened," Eph 1:18, thou shalt be able, by "reproving," to enlighten others).

JFB: Eph 5:15 - that

Rather as Greek, "See how ye walk," &c. The double idea is compressed into one sentence: "See (take heed) how ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect (literally, accurate, exact) in your walk. Compare Col 4:5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk).

JFB: Eph 5:15 - not as fools

Greek, "not as unwise, but as wise."

JFB: Eph 5:16 - Redeeming the time

(Col 4:5). Greek, "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying off from the vanities of "them that are without" (Col 4:5), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favorable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" (Eph 5:15). In a larger sense, the whole season from the time that one is spiritually awakened, is to be "redeemed" from vanity for God (compare 2Co 6:2; 1Pe 4:2-4). "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 [Pythia, 4.509], "The time followed him as his servant, and was not as a runaway slave."

JFB: Eph 5:16 - because the days are evil

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 (Eph 6:13; Gen 47:9; Psa 49:5; Ecc 11:2; Ecc 12:1; Joh 12:35). Besides, there are many special evil days (in persecution, sickness, &c.) when the Christian is laid by in silence; therefore he needs the more to improve the seasonable times afforded to him (Amo 5:13), which Paul perhaps alludes to.

JFB: Eph 5:17 - Wherefore

Seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.

JFB: Eph 5:17 - unwise

A different Greek word from that in Eph 5:15. Translate, "foolish," or "senseless."

JFB: Eph 5:17 - understanding

Not merely knowing as a matter of fact (Luk 12:47), but knowing with understanding.

JFB: Eph 5:17 - the will of the Lord

As to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" (1Th 4:3); and that "in every thing," meantime, we should "give thanks" (1Th 5:18; compare above, Eph 5:10).

Clarke: Eph 5:1 - Be ye therefore followers of God

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 μιμηται, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, etc.; 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 endeavor 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.

Clarke: Eph 5:2 - And walk in love

And walk in love - Let every act of life be dictated by love to God and man

Clarke: Eph 5:2 - As Christ - hath loved us

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

Clarke: Eph 5:2 - Hath given himself for us

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

Clarke: Eph 5:2 - An offering

An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah , Lev 2:1, etc., 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

Clarke: Eph 5:2 - A sacrifice

A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח 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 ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, 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, θυσια, 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

Clarke: Eph 5:2 - For a sweet-smelling savor

For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in Gen 8:21; Lev 1:9; Lev 3:16 : ריח ניהוח ליהוה reiach nichoach laihovah , "a sweet savor 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 savor 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.

Clarke: Eph 5:3 - But fornication

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

Clarke: Eph 5:3 - Let it not be once named

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

Clarke: Eph 5:4 - Neither filthiness

Neither filthiness - Αισχροτης· Any thing base or vile in words or acts

Clarke: Eph 5:4 - Foolish talking

Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt

Clarke: Eph 5:4 - Nor jesting

Nor jesting - Ευτραπελια· Artfully turned discourses or words, from ευ, well or easily, and τρεπω, 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

Clarke: Eph 5:4 - Which are not convenient

Which are not convenient - Ουκ ανηκοντα· They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity

Clarke: Eph 5:4 - But rather giving of thanks

But rather giving of thanks - Ευχαριστια· 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?

Clarke: Eph 5:5 - For this ye know

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 on Eph 5:3 (note); and see the observations on the Greek article at the end of this epistle.

Clarke: Eph 5:6 - Let no man deceive you

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 practice them are children of disobedience; and on account of such practices the wrath of God - Divine punishment, must come upon them.

Clarke: Eph 5:7 - Be not ye therefore partakers with them

Be not ye therefore partakers with them - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, κενοις λογοις, 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 Athenaeus, that these people were addicted to luxury, effeminacy etc. 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, και επληθυνεν απο των ταυτης ἑταιριδων ἡ Ελλας, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples ἑταιρᾳ Αφροδιτῃ, to the prostitute Venus; and again, cap. 32, he quotes from Demosthenes, in Orat. contra Neaeram: τας μεν ἑταιρας ἡδονης ἑνεκα εχομεν, τας δε παλλακας της καθ ’ ἡμεραν παλλακειας, τας δε γυναικας του παιδοποιεισθαι γνησιως, και των ενδον φυλακα πιστην εχειν· "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 Athenaeus 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?

Clarke: Eph 5:8 - For ye were sometimes ( ποτε, formerly) darkness

For ye were sometimes ( ποτε, formerly) darkness - While ye lived in darkness, ye lived in these crimes

Clarke: Eph 5:8 - But now are ye light in the Lord

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.

Clarke: Eph 5:9 - For the fruit of the Spirit

For the fruit of the Spirit - Instead of Spirit, Πνευματος, ABD*EFG, the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala, together with several of the fathers, read φωτος, 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, Eph 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, αγαθωσυνῃ, in the principle and disposition; righteousness, δικαιοσυνη, the exercise of that goodness in the whole conduct of life; truth, αληθεια, the director of that principle, and its exercise, to the glorification of God and the good of mankind.

Clarke: Eph 5:10 - Proving what is acceptable

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.

Clarke: Eph 5:11 - Have no fellowship

Have no fellowship - Have no religious connection whatever with heathens or their worship

Clarke: Eph 5:11 - Unfruitful works of darkness

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 απορῥητα μυστηρια, 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 the notes on Act 19:19

Clarke: Eph 5:11 - Rather reprove them

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 ελεγχω, which we generally render to convince or reprove.

Clarke: Eph 5:12 - For it is a shame even to speak

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.

Clarke: Eph 5:13 - But all things that are reproved

But all things that are reproved - Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, 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.

Clarke: Eph 5:14 - Wherefore he saith

Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isa 26:19 : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from Isa 60:1-3 : Arise, shine; for thy light is come, etc. 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 Eph 5:19, and from Col 3:16. The hymn is supposed to have begun thus: -

Εγειραι ὁ καθευδων,

Και αναστα εκ των νεκρων,

Επιφαυσει σοι ὁ Χριστος.

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 Eph 5:13. And the διο λεγει should be translated, Wherefore It saith, Awake thou, etc. 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.

Clarke: Eph 5:15 - Walk circumspectly

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 ακριβως 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

Clarke: Eph 5:15 - Not as fools, but as wise

Not as fools, but as wise - Μη ὡς ασοφοι, αλλ ’ ὡς σοφοι . The heathens affected to be called σοφοι, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, 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 σοφος, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, without wisdom, fool.

Clarke: Eph 5:16 - Redeeming the time

Redeeming the time - Εξαγοραζομενοι τον καιρον· 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, Dan 2:8 : Επ ’ αληθειας οιδα εγω, ὁτι καιρον ὑμεις εξαγοραζετε· 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

Clarke: Eph 5:16 - Because the days are evil

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.

Clarke: Eph 5:17 - Wherefore be ye not unwise

Wherefore be ye not unwise - Μη γινεσθε αφρονες· 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 Eph 5:12

Clarke: Eph 5:17 - But understanding what the will of the Lord is

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.

Calvin: Eph 5:1 - Be ye therefore followers

1.Be ye therefore followers The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness. It is impossible not to perceive, that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. If, then, we are the children of God, we ought to be followers of God. Christ also declares, that, unless we shew kindness to the unworthy, we cannot be the children of our heavenly Father.

“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”
(Mat 5:44.) ¹⁵³

Calvin: Eph 5:2 - And walk in love as Christ also hath loved us // And gave himself for us // An offering and a sacrifice to God of a sweet smelling savor

2.And walk in love as Christ also hath loved us Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.

And gave himself for us This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.

An offering and a sacrifice to God of a sweet smelling savor While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ’s death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer’s kindness, the more strongly are we bound to his service. Besides, we may infer from Paul’s words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, ¹⁵⁴ we, too, shall be “unto God a sweet savor,” (2Co 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,

“Leave thy gift before the altar, and go and be reconciled to thy brother.” (Mat 5:24.)

Calvin: Eph 5:3 - But fornication

3.But fornication This chapter, and the Col 3:0, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, — manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.

Calvin: Eph 5:4 - Neither filthiness // But rather grace

4.Neither filthiness To those three — other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, — which is so agreeable as to seem worthy of commendation, — and condemns it as a part of foolish talking The Greek wordεὐτραπελία is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. ¹⁵⁵ Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.

But rather grace Others render it giving of thanks; but I prefer Jerome’s interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, “While they take pleasure in idle or abusive talk, do you give thanks to God,” the exhortation would have been too limited. The Greek word, εὐχαριστία, though it usually signifies Thanksgiving, admits of being translated Grace. “All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled.”

Calvin: Eph 5:5 - For this ye know // Nor covetous man, who is an idolater

5.For this ye know If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vices shut against us the kingdom of God. By appealing to their own knowledge, he intimates that this was no doubtful matter. Some might think it harsh, or inconsistent with the Divine goodness, that all who have incurred the guilt of fornication or covetousness are excluded from the inheritance of the kingdom of heaven. But the answer is easy. Paul does not say that those who have fallen into those sins, and recovered from them, are not pardoned, but pronounces sentence on the sins themselves. After addressing the Corinthians in the same language, he adds:

“And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.”
(1Co 6:11.)

When men have repented, and thus give evidence that they are reconciled to God, they are no longer the same persons that they formerly were. But let all fornicators, or unclean or covetous persons, so long as they continue such, be assured that they have no friendship with God, and are deprived of all hope of salvation. It is called the kingdom of Christ and of God, because God hath given it to his Son that we may obtain it through him.

Nor covetous man, who is an idolater “Covetousness,” as he says in another place, “is idolatry,” (Col 3:5,) — not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer, that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul’s language, which arose from a desire to tear from our hearts the false view.

Calvin: Eph 5:6 - Let no man deceive you // For because of these things cometh the wrath of God // Upon the children of disobedience,

6.Let no man deceive you There have always been ungodly dogs, ¹⁵⁶ by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day. In all ages, indeed, Satan raises up sorcerers of this description, who endeavor by unholy scoffs to escape the Divine judgment, and who actually exercise a kind of fascination over consciences not sufficiently established in the fear of God. “This is a trivial fault. Fornication is viewed by God as a light matter. Under the law of grace God is not so cruel. He has not formed us so as to be our own executioners. The frailty of nature excuses us.” These and similar expressions are often used by the scoffers. Paul, on the contrary, exclaims that we must guard against that sophistry by which consciences are ensnared to their ruin.

For because of these things cometh the wrath of God If we consider the present tense to be here used, agreeably to the Hebrew idiom, for the future, these words are a threatening of the last judgment. But I agree with those who take the word cometh in an indefinite sense, — the word of God usually cometh, — as reminding them of the ordinary judgments of God which were executed before their own eyes. And certainly, if we were not blind and slothful, there are sufficiently numerous examples by which God testifies that he is the just avenger of such crimes, — examples of the pouring out of divine indignation, privately against individuals, and publicly against cities, and kings, and nations.

Upon the children of disobedience, — upon unbelievers or rebels. This expression must not be overlooked. Paul is now addressing believers, and his object is not so much to present alarming views of their own danger, as to rouse them to behold reflected in wicked men, as in mirrors, the dreadful judgments of God. God does not make himself an object of terror to his children, that they may avoid him, but does all that can be done in a fatherly manner, to draw them to himself. They ought to learn this lesson, not to involve themselves in a dangerous fellowship with the ungodly, whose ruin is thus foreseen.

Calvin: Eph 5:8 - For ye were once darkness

8.For ye were once darkness The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to differ widely from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. “You ought,” he says, “to be very different persons from what you formerly were; for out of darkness God hath made you light.” Darkness is the name here given to the whole nature of man before regeneration; for, where the brightness of God does not shine, there is nothing but fearful darkness. Light, again, is the name given to those who are enlightened by the Spirit of God; for immediately afterwards in the same sense, he calls them children of light, and draws the inference, that they ought to walk in light, because by the mercy of God they had been rescued from darkness. Observe here, we are said to be light in the Lord, because, while we are out of Christ, all is under the dominion of Satan, whom we know to be the Prince of darkness.

Calvin: Eph 5:9 - For the fruit of the light

9.For the fruit of the light ¹⁵⁷ This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God, and to take his will as the rule. To regulate life entirely by his command is, as he says in another Epistle, a reasonable service, (Rom 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1Sa 15:22.) I wonder how the word Spirit (πνεὐματος) has crept into many Greek manuscripts, as the other reading is more consistent, — the fruit of the light Paul’s meaning indeed is not affected; for in either case it will be this, that believers must walk in the light, because they are “children of the light.” This is done, when they do not live according to their own will, but devote themselves entirely to obedience to God, — when they undertake nothing but by his command. Besides, such obedience is testified by its fruits, such as goodness, righteousness, and truth.

Calvin: Eph 5:11 - And have no fellowship

11.And have no fellowship As “the children of light” dwell amidst the darkness, or, in other words, in the midst of “a perverse and crooked generation,” (Deu 32:5,) — there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, of our own accord, undertake anything wicked. We must beware of joining or assisting those who do wrong. In short, we must abstain from giving any consent, or advice, or approbation, or assistance; for in all these ways we have fellowship. And lest any one should imagine that he has done his duty, merely by not conniving, he adds, but rather reprove them. ¹⁵⁸ Such a course is opposed to all dissimulation. Where a manifest offense is committed against God, every man will be eager to vindicate himself from any share in the guilt, but very few will guard against connivance; nearly all will practice some kind of dissimulation. But rather than the truth of God shall not remain unshaken, let a hundred worlds perish.

The wordἐλέγχειν, which is translated reprove, answers to the metaphor of darkness; for it literally signifies to drag forth to the light what was formerly unknown. As ungodly men flatter themselves in their vices, (Psa 36:2,) and wish their crimes to be concealed, or to be reckoned virtues, Paul enjoins that they shall be reproved. He calls them unfruitful; because they not only do no good, but are absolutely hurtful.

Calvin: Eph 5:12 - Which are done by them in secret

12.Which are done by them in secret This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetrate. To use a common proverb, “Night has no shame.” What is the reason of this? Sunk in the darkness of ignorance, they neither see their own baseness, nor think that it is seen by God and by angels. But let the torch of God’s word be brought forward, and their eyes are opened. Then they begin to blush and be ashamed. By their advices and reproofs the saints enlighten blind unbelievers, and drag forth from their concealment to the light of day those who were sunk in ignorance.

When unbelievers keep the doors of their houses shut, and withdraw from the view of men, it is a shame even to speak of the baseness and wickedness with which they rush into all manner of licentiousness. Would they thus lay aside all shame, and give loose reins to their passions, if darkness did not give them courage, — if they did not entertain the hope that what is hidden will pass unpunished? But do you, by reproving them, bring forward the light, that they may be ashamed of their own baseness. Such shame, arising from an acknowledgment of baseness, is the first step to repentance.

“If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he worships God” (1Co 14:24.)

It may be thought that the word is used here in an unusual acceptation. Erasmus, by substituting another word for reprove, has destroyed the whole meaning; for Paul’s object is to shew that it will not be without advantage if the works of unbelievers are reproved.

Calvin: Eph 5:13 - But when all things are reproved

13.But when all things are reproved As the participle, (φανερούμενον,) which is translated, that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, the word light will denote, as formerly, that which gives light, and the meaning will be, that evil works, which had been concealed, will stand out to public view, when they have been made manifest by the word of God: If the participle be taken actively, there will still be two ways of expounding it: 1. Whatever manifests is light; 2. That which manifests anything or all things, is light; taking the singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article; for the apostles are not in the habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to shew clearly that this is Paul’s meaning. He had exhorted them to reprove the evil works of unbelievers, and thus to drag them out of darkness; and he now adds, that what he enjoins upon them is the proper business of light — to make manifest It is Light, he says, which makes all things manifest; and hence it followed that they were unworthy of the name, if they did not bring to light what was involved in darkness.

Calvin: Eph 5:14 - Wherefore he saith // Arise, thou that sleepest // And Christ shall give thee light

14.Wherefore he saith Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion. He first exhibits Christ as speaking by his ministers; for this is the ordinary message which is every day delivered by preachers of the gospel. What other object do they propose than to raise the dead to life?

“The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live”
(Joh 5:25.)

Let us now attend to the context. “Unbelievers,” Paul had said, “must be reproved, that, being brought forth to the light, they may begin to acknowledge their wickedness.” He therefore represents Christ as uttering a voice which is constantly heard in the preaching of the gospel,

Arise, thou that sleepest The allusion, I have no doubt, is to the prophecies which relate to Christ’s kingdom; such as that of Isaiah,

“Arise, shine; for thy light is come, and the glory of Jehovah
is risen upon thee” (Isa 60:1.)

Let us therefore endeavor, as far as lies in our power, to rouse the sleeping and dead, that we may bring them to the light of Christ.

And Christ shall give thee light This does not mean that, when we have risen from death to life, his light begins to shine upon us, as if our performances came before his grace. All that is intended is to show that, when Christ enlightens us, we rise from death to life, — and thus to confirm the former statement, that unbelievers must be recovered from their blindness, in order to be saved. Instead ofἐπιφαύσει, he shall give light, some copies readἐφάψεται, he shall touch; but this reading is an evident blunder, and may be dismissed without any argument. ¹⁵⁹

Calvin: Eph 5:15 - See then

15.See then If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded theater, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he enjoins them to regulate their life circumspectly as wise men, ¹⁶⁰ who have been educated by the Lord in the school of true wisdom. Our understanding must shew itself by taking God for our guide and instructor, to teach us his own will.

Calvin: Eph 5:16 - Redeeming the time

16.Redeeming the time By a consideration of the time he enforces his exhortation. The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt. Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and, in a word, to abandon every hinderance. Let us be eager to recover it in every possible way, and let the numerous offenses and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.

Calvin: Eph 5:17 - Wherefore be ye not unwise

17.Wherefore be ye not unwise He whose

“delight is in the law of the Lord, and who meditates in it day and night,”
(Psa 1:2,)

will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, — but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is

“How shall a young man,” says David, “direct his way? By attending to thy word, O Lord.” (Psa 119:9.)

He speaks of youths, but it is the same wisdom which belongs to old men.

Defender: Eph 5:4 - jesting

It seems surprising at first glance that "foolish talking" and "jesting" would be condemned as in the same category of sins as fornication and filthiness. Nevertheless, there are many Biblical warnings against "every idle word" (Mat 12:36), and it may be significant that the only Biblical reference to "jesting" is a warning against it. There are also many such Biblical commands as: "Let your speech be alway with grace" (Col 4:6). It seems that the popularity of many Christian speakers today is measured by the amount of humorous anecdotes and witticisms that they can inject into their messages, but one never finds this element in the sermons of Christ, the letters of Paul or anywhere in the Bible. Sin and salvation are sober, serious issues."

Defender: Eph 5:5 - idolater

Another surprising revelation is that a "covetous man" is equivalent to an "idolater." In fact, "Thou shalt not covet" is the last of God's ten commandments (Exo 20:17), whereas the first two are commands against idolatry (Exo 20:3-5). Covetousness, in God's sight, is equivalent to the worship of the creation rather than the Creator (Rom 1:25), the same as the worship of other aspects of nature as personified in various gods and goddesses. The god of money and material things is mammon, and Jesus stressed that "ye cannot serve God and mammon" (Mat 6:24)."

Defender: Eph 5:9 - fruit of the Spirit

"Goodness and righteousness and truth" are outward evidences of "love, joy, peace ... etc." (compare Gal 5:22, Gal 5:23)."

Defender: Eph 5:10 - acceptable

"Proving" is "demonstrating" and "knowing" (compare Rom 12:1, Rom 12:2)."

Defender: Eph 5:11 - reprove

The Christian should not only refuse to compromise with the "unfruitful works of darkness" but openly reprove and rebuke them."

Defender: Eph 5:14 - he saith

This quotation is a rather free translation of Isa 60:1-3, as used and applied by the Holy Spirit."

TSK: Eph 5:1 - followers // as

followers : Eph 4:32; Lev 11:45; Mat 5:45, Mat 5:48; Luk 6:35, Luk 6:36; 1Pe 1:15, 1Pe 1:16; 1Jo 4:11

as : Jer 31:20; Hos 1:10; Joh 1:12; Col 3:12; 1Jo 3:1, 1Jo 3:2

TSK: Eph 5:2 - walk // as // a sacrifice // for a

walk : Eph 3:17, Eph 4:2, Eph 4:15; Joh 13:34; Rom 14:16; 1Co 16:14; Col 3:14; 1Th 4:9; 1Ti 4:12; 1Pe 4:8; 1Jo 3:11, 1Jo 3:12, 1Jo 3:23, 1Jo 4:20,1Jo 4:21

as : Eph 5:25, Eph 3:19; Mat 20:28; Joh 15:12, Joh 15:13; 2Co 5:14, 2Co 5:15, 2Co 8:9; Gal 1:4, Gal 2:20; 1Ti 2:6; Tit 2:14; Heb 7:25-27, Heb 9:14, Heb 9:26, Heb 10:10,Heb 10:11; 1Pe 2:21-24; 1Jo 3:16; Rev 1:5, Rev 5:9

a sacrifice : Rom 8:3 *marg. 1Co 5:7; Heb 9:23, Heb 10:12

for a : Gen 8:21; Lev 1:9, Lev 1:13, Lev 1:17, Lev 3:16; Amo 5:21; 2Co 2:15

TSK: Eph 5:3 - fornication // covetousness // named // as

fornication : Eph 5:5, Eph 4:19, Eph 4:20; Num 25:1; Deu 23:17, Deu 23:18; Mat 15:19; Mar 7:21; Act 15:20; Rom 1:29, Rom 6:13; 1Co 5:10,1Co 5:11, 1Co 6:9, 1Co 6:13, 1Co 6:18, 1Co 10:8; 2Co 12:21; Gal 5:19-21; Col 3:5; 1Th 4:3, 1Th 4:7; Heb 12:16, Heb 13:4; 2Pe 2:10; Rev 2:14, Rev 2:21, Rev 9:21, Rev 21:8; Rev 22:15

covetousness : Eph 5:5; Exo 18:21, Exo 20:17; Jos 7:21; 1Sa 8:3; Psa 10:3, Psa 119:36; Pro 28:16; Jer 6:13, Jer 8:10, Jer 22:17; Eze 33:31; Mic 2:2; Mar 7:22; Luk 12:15, Luk 16:14; Act 20:33; 1Co 6:10; Col 3:5; 1Ti 3:3, 1Ti 6:10; 2Ti 3:2; Tit 1:7, Tit 1:11; Heb 13:5; 1Pe 5:2; 2Pe 2:3, 2Pe 2:14

named : Eph 5:12; Exo 23:13; 1Co 5:1

as : Rom 16:2; Phi 1:27; 1Ti 2:10; Tit 2:3

TSK: Eph 5:4 - filthiness // convenient // but

filthiness : Eph 4:29; Pro 12:23, Pro 15:2; Ecc 10:13; Mat 12:34-37; Mar 7:22; Col 3:8; Jam 3:4-8; 2Pe 2:7, 2Pe 2:18; Jud 1:10,Jud 1:13

convenient : Rom 1:28; Phm 1:8

but : Eph 5:19, Eph 5:20, Eph 1:16; Psa 33:1, Psa 92:1, Psa 107:21, Psa 107:22; Dan 6:10; Joh 6:23; 2Co 1:11; 2Co 9:15; Phi 4:6; Col 3:15-17; 1Th 3:9, 1Th 5:18; Heb 13:15

TSK: Eph 5:5 - this // that no // who is

this : 1Co 6:9, 1Co 6:10; Gal 5:19, Gal 5:21

that no : Eph 5:3; Heb 13:4

who is : Gal 5:21; Col 3:5; 1Ti 6:10,1Ti 6:17; Rev 21:8, Rev 22:15

TSK: Eph 5:6 - no // vain // cometh // children // disobedience

no : Jer 29:8, Jer 29:9, Jer 29:31; Eze 13:10-16; Mic 3:5; Mat 24:4, Mat 24:24; Mar 13:5, Mar 13:22; Gal 6:7, Gal 6:8; Col 2:4, Col 2:8, Col 2:18; 2Th 2:3, 2Th 2:10-12; 1Jo 4:1

vain : 2Ki 18:20; Jer 23:14-16

cometh : Num 32:13, Num 32:14; Jos 22:17, Jos 22:18; Psa 78:31; Rom 1:18; Col 3:6

children : Eph 2:2, Eph 2:3

disobedience : or, unbelief, Heb 3:19; 1Pe 2:8 *Gr.

TSK: Eph 5:7

Eph 5:11; Num 16:26; Psa 50:18; Pro 1:10-17, Pro 9:6, Pro 13:20; 1Ti 5:22; Rev 18:4

TSK: Eph 5:8 - ye were // but // walk

ye were : Eph 2:11, Eph 2:12, Eph 4:18, Eph 6:12; Psa 74:20; Isa 9:2, Isa 42:16, Isa 60:2; Jer 13:16; Mat 4:16; Luk 1:79; Act 17:30, Act 26:18; Rom 1:21, Rom 2:19; 2Co 6:14; Col 1:13; Tit 3:3; 1Pe 2:9; 1Jo 2:8

but : Isa 42:6, Isa 42:7, Isa 49:6, Isa 49:9, Isa 60:1, Isa 60:3, Isa 60:19, Isa 60:20; Joh 1:4, Joh 1:5, Joh 1:9, Joh 8:12, Joh 12:46; 1Co 1:30; 2Co 3:18, 2Co 4:6; 1Th 5:4-8; 1Jo 2:9-11

walk : Eph 5:2; Isa 2:5; Luk 16:8; Joh 12:36; Gal 5:25; 1Pe 2:9-11; 1Jo 1:7

TSK: Eph 5:9 - the fruit // goodness // righteousness // truth

the fruit : Gal 5:22, Gal 5:23

goodness : Psa 16:2, Psa 16:3; Rom 2:4, Rom 15:14; 1Pe 2:25; 3Jo 1:11

righteousness : Phi 1:11; 1Ti 6:11; Heb 1:8, Heb 11:33; 1Pe 2:24; 1Jo 2:29, 1Jo 3:9, 1Jo 3:10

truth : Eph 4:15, Eph 4:25, Eph 6:14; Joh 1:47

TSK: Eph 5:10 - Proving // acceptable

Proving : 1Sa 17:39; Rom 12:1, Rom 12:2; Phi 1:10; 1Th 5:21

acceptable : Psa 19:14; Pro 21:3; Isa 58:5; Jer 6:20; Rom 14:18; Phi 4:18; 1Ti 2:3; 1Ti 5:4; Heb 12:28; 1Pe 2:5, 1Pe 2:20

TSK: Eph 5:11 - no // unfruitful // works // but

no : Eph 5:7; Gen 49:5-7; Psa 1:1, Psa 1:2, Psa 26:4, Psa 26:5, Psa 94:20,Psa 94:21; Pro 4:14, Pro 4:15, Pro 9:6; Jer 15:17; Rom 16:17; 1Co 5:9-11, 1Co 10:20,1Co 10:21; 2Co 6:14-18; 2Th 3:6, 2Th 3:14; 1Ti 6:5; 2Ti 3:5; 2Jo 1:10,2Jo 1:11; Rev 18:4

unfruitful : Pro 1:31; Isa 3:10,Isa 3:11; Rom 6:21; Gal 6:8

works : Eph 4:22; Job 24:13-17; Joh 3:19-21; Rom 1:22-32, Rom 13:12; 1Th 5:7

but : Gen 20:16; Lev 19:17; Psa 141:5; Pro 9:7, Pro 9:8, Pro 13:18, Pro 15:12, Pro 19:25, Pro 25:12; Pro 29:1; Isa 29:21; Mat 18:15; Luk 3:19; 1Ti 5:20; 2Ti 4:2; Tit 2:15

TSK: Eph 5:12 - it // in

it : Eph 5:3; Rom 1:24-27; 1Pe 4:3

in : 2Sa 12:12; Pro 9:17; Ecc 12:14; Jer 23:24; Luk 12:1, Luk 12:2; Rom 2:16; Rev 20:12

TSK: Eph 5:13 - reproved // for

reproved : or, discovered, Lam 2:14; Hos 2:10, Hos 7:1

for : Mic 7:9; Joh 3:20,Joh 3:21; 1Co 4:5; Heb 1:13

TSK: Eph 5:14 - he // Awake // arise // Christ

he : or, it

Awake : Isa 51:17, Isa 52:1, Isa 60:1; Rom 13:11, Rom 13:12; 1Co 15:34; 1Th 5:6; 2Ti 2:26 *marg.

arise : Eph 2:5; Isa 26:19; Eze 37:4-10; Joh 5:25-29, Joh 11:43, Joh 11:44; Rom 6:4, Rom 6:5, Rom 6:13; Col 3:1

Christ : Joh 8:12, Joh 9:5; Act 13:47; 2Co 4:6; 2Ti 1:10

TSK: Eph 5:15 - See // walk // not

See : Eph 5:33; Mat 8:4, Mat 27:4, Mat 27:24; 1Th 5:15; Heb 12:25; 1Pe 1:22; Rev 19:10

walk : Exo 23:13; Mat 10:16; 1Co 14:20; Phi 1:27; Col 1:9, Col 4:5

not : 2Sa 24:10; Job 2:10; Psa 73:22; Pro 14:8; Mat 25:2; Luk 24:25; Gal 3:1, Gal 3:3; 1Ti 6:9; Jam 3:13

TSK: Eph 5:16 - Redeeming // the days

Redeeming : Ecc 9:10; Rom 13:11; Gal 6:10; Col 4:5

the days : Eph 6:13, Eph 6:15; Psa 37:19; Ecc 11:2, Ecc 12:1; Amo 5:13; Joh 12:35; Act 11:28, Act 11:29; 1Co 7:26, 1Co 7:29-31

TSK: Eph 5:17 - be // understanding

be : Eph 5:15; Col 4:5

understanding : Deu 4:6; 1Ki 3:9-12; Job 28:28; Psa 111:10, Psa 119:27; Pro 2:5, Pro 14:8, Pro 23:23; Jer 4:22; Joh 7:17; Rom 12:2; Col 1:9; 1Th 4:1-3, 1Th 5:18; 1Pe 4:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eph 5:1 - Be ye therefore followers of God // As dear children

Eph 5:1,2 Paul exhorteth to the imitation of God, and of the

love of Christ,

Eph 5:3,4 to avoid fornication and all uncleanness,

Eph 5:5,6 which exclude from, the kingdom of God, and draw

down God’ s wrath on unbelievers,

Eph 5:7-14 with whose works of darkness Christians, that have

better light to inform and influence them, should

have no fellowship,

Eph 5:15-17 to walk with prudence and circumspection,

Eph 5:18-20 not to drink wine to excess, but to be filled with

the Spirit, singing psalms, and giving thanks to God,

Eph 5:21 and being in due subordination to one another.

Eph 5:22-24 The duty of wives toward their husbands,

Eph 5:25-33 and of husbands toward their wives, enforced by the

example of Christ and his church.

Be ye therefore followers of God particularly in being kind, and forgiving injuries, Mat 5:45,48 ; so that this relates to the last verse of the former chapter.

As dear children viz. of God. Children should imitate their fathers, especially when beloved of them.

Poole: Eph 5:2 - And walk in love // As Christ also hath loved us, and hath given himself for us // An offering and a sacrifice to God // For a sweet-smelling savour

And walk in love let your whole conversation be in love.

As Christ also hath loved us, and hath given himself for us viz. to die for us, Gal 2:20 , as the greatest argument of his love, Joh 15:13 Rom 5:8 .

An offering and a sacrifice to God: either offering signifies a meat-offering, which was joined as an appendix with the bloody sacrifice; or rather more generally, all the oblations that were under the law; and the word

sacrifice either restrains it to those especially in which blood was shed for expiation of sin, or explains the meaning of it: q.d. Christ gave himself an offering, even a sacrifice in the proper sense, i.e. a bloody one.

For a sweet-smelling savour i.e. acceptable to God; alluding to the legal sacrifices, see Gen 8:21 Lev 1:9and intimating those other to have been accepted of God, only, with respect to that of Christ; and that as Christ dying to reconcile sinners to God was acceptable to him, so our spiritual sacrifices are then only like to be accepted of him, when we are reconciled to our brother, Mat 5:23,24 .

Poole: Eph 5:3 - But fornication // And all uncleanness // Or covetousness // Let it not be once named among you // As becometh saints

But fornication folly committed between unmarried persons, especially men’ s abuse of themselves with common strumpets, a sin not owned as such among the heathen.

And all uncleanness all other unlawful lusts whereby men defile themselves.

Or covetousness either an insatiable desire of gratifying their lusts, as Eph 4:19 ; or rather an immoderate desire of gain, which was usual in cities of great trade, as Ephesus was: see Eph 5:5 .

Let it not be once named among you not heard of, or not mentioned without detestation: see Psa 16:4 1Co 5:1 .

As becometh saints who should be pure and holy, not in their bodies and minds only, but in their words too.

Poole: Eph 5:4 - Neither filthiness // Nor foolish talking // Nor jesting // Which are not convenient // But rather giving of thanks

Neither filthiness obscenity in discourse, filthy communication, Col 3:8 .

Nor foolish talking affectation of foolish, vain speech, (whether jocose or serious), unprofitable, to the hearers.

Nor jesting either the same as the former, as may seem by the disjunctive particle nor, which may be by way of explication; or (which is of kin to it) scurrility in discourse, which is many times, by them that are addicted to it, called by the name of urbanity, or jesting: for all that jesting is not here condemned appears by 1Ki 18:27 Isa 14:11 .

Which are not convenient viz. for saints.

But rather giving of thanks i.e. to God for mercies received, which will better cheer up and recreate the mind than foolish talking and jesting can.

Poole: Eph 5:5 - Nor covetous man, who is an idolater // Hath any inheritance // In the kingdom of Christ and of God

Nor covetous man, who is an idolater because he serves Mammon instead of God, loves his riches more than God, and placeth his hope in them.

Hath any inheritance without repentance; for he speaks of those that persevere in such sins, whom he calls children of disobedience, Eph 5:6 .

In the kingdom of Christ and of God not two distinct kingdoms, but one and the same, which belongs to God by nature, to Christ as Mediator. By this phrase he intimates, that there is no coming into the kingdom of God but by Christ.

Poole: Eph 5:6 - Vain words // The wrath of God

Vain words false and deceitful, which cannot secure to you the impunity they promise you, bearing you in hand, either that those things are not sins, or not so dangerous.

The wrath of God viz. in the other world.

Poole: Eph 5:7

With those children of disobedience, who continue in the forementioned sins: see Job 34:8 Psa 50:18 .

Poole: Eph 5:8 - For ye were sometimes darkness // But now are ye light in the Lord // Walk as children of light

For ye were sometimes darkness the same as in darkness, Rom 2:19 1Th 5:4 ; viz. the darkness of sin, ignorance, unbelief. The abstract being put for the concrete, shows the greatness of that darkness in which they were.

But now are ye light in the Lord either now, being in Christ, ye are light, or rather, ye are enlightened or made light by Christ, being furnished with spiritual knowledge, faith, purity, and holiness.

Walk as children of light a Hebraism; children of light, for those that are in the light, 1Th 5:5 : q.d. Let your conversation be suitable to your condition and privileges: see 1Jo 1:7 .

Poole: Eph 5:9 - The fruit of the Spirit // In all goodness // Righteousness // Truth

The fruit of the Spirit either in the fruit or work of the new nature, or of the Holy Ghost, by whom we are made light in the Lord: see Gal 5:22 .

In all goodness either a general virtue in opposition to wickedness, or benignity and bounty.

Righteousness in opposition to injustice, by covetousness, fraud, &c.

Truth in opposition to error, lies, hypocrisy. He shows what it is to walk as children of light.

Poole: Eph 5:10

Searching what the will of the Lord is, and approving it by your practice as the rule of your walking, Rom 12:2 .

Poole: Eph 5:11 - Have no fellowship with // The unfruitful // Works of darkness // But rather reprove them

Have no fellowship with not only do not practise them yourselves, but do not join with others in them, by consent, advice, assistance, or any other way whereby ye may be defiled by them.

The unfruitful by a meiosis, for bringing forth evil fruit, destructive, pernicious, Rom 6:21 Gal 6:8 .

Works of darkness wicked works, so called because they proceed from darkness in the mind, the ignorance of God, and men are put upon them by the devil, the prince of darkness, and because they are afraid of the light.

But rather reprove them or convince them, viz. not only by your words, Lev 19:17 Mat 18:15 , but especially by your actions, which being contrary to them, will both evidence them to be, and reprove them as being, works of darkness.

Poole: Eph 5:12 - For it is a shame even to speak of those things // Which are done of them in secret

For it is a shame even to speak of those things much more to have fellowship with them in them.

Which are done of them in secret the darkness adding boldness, as if what men did not see, God did not observe.

Poole: Eph 5:13 - But all things // Are made manifest // By the light // For whatsoever doth make manifest is light

But all things or all those things, viz. those unfruitful works of darkness, which are to be reproved.

Are made manifest i.e. in the minds and consciences of the sinners themselves.

By the light the light of doctrine in verbal reproofs, and of a holy life in real and practical ones.

For whatsoever doth make manifest is light or, it is the light which manifests every thing, viz. which was before in the dark. The apostle argues from the nature and office of light; q.d. It is the property of light to discover and manifest what before was not seen, and therefore it becomes you who are light in the Lord to shine as lights in the world, Phi 2:15 , that ye may by your holy conversation convince wicked men of their wickedness, and deeds of darkness, which they did not before perceive in themselves.

Poole: Eph 5:14 - He saith // Awake thou that sleepest, and arise from the dead // And Christ shall give thee light

He saith either God by the prophets, of whose preaching this is the sum; it may allude in particular to Isa 60:1 . Or, Christ by his ministers, in the preaching of the gospel, who daily calls men to arise from the death of sin by repentance, and encourageth them with the promise of eternal life.

Awake thou that sleepest, and arise from the dead the same thing in two different expressions. Sinners in some respects are said to be asleep, in others, to be dead. They are as full of dreams and vain imaginations, and as unfit for any good action, as they that are asleep are for natural; and they are as full of stench and loathsomeness as they that are dead. Here therefore they are bid to awake from sin as a sleep, and to arise from it as a death. The meaning is, that they should arise by faith and repentance out of that state of spiritual death in which they lie while in their sins.

And Christ shall give thee light the light of peace and joy here, and eternal glory hereafter. The apostle intimates, that what is the way of Christ in the gospel should likewise be the practice of these Ephesians, whom he calls light in the Lord, viz. to reprove the unfruitful works of darkness, and awaken sleeping, dead sinners, and bring them to the light of Christ.

Poole: Eph 5:15 - See then that ye walk circumspectly // Not as fools // But as wise

See then that ye walk circumspectly being called to reprove the evil conversation of others, see that ye walk exactly and accurately yourselves, avoiding extremes and keeping close to the rule. See the same word rendered diligently, Mat 2:8 , and perfectly, 1Th 5:2 .

Not as fools who are destitute of spiritual wisdom, and through carelessness fall into sin or error, though in the light of the gospel.

But as wise those that are taught of God, and are endued with wisdom from above.

Poole: Eph 5:16 - Redeeming the time // Because the days are evil

Redeeming the time or, buying the opportunity: a metaphor taken from merchants, that diligently observe the time for buying and selling, and easily part with their pleasure for gain; q.d. Deny yourselves in your ease, pleasure, &c. to gain an opportunity of doing good.

Because the days are evil either wicked, by reason of the wickedness of those that live in them, or troublesome, full of difficulties and dangers, by reason of men’ s hatred of you, and so either depriving you of the opportunity of doing good, or exposing you to hazards for doing it.

Poole: Eph 5:17 - Understanding // what the will of the Lord is

Understanding diligently considering,

what the will of the Lord is in the understanding of which your chief wisdom consists.

Haydock: Eph 5:3 - Covetousness

Covetousness. [1] The Latin word is generally taken for a coveting or immoderate desire of money and riches. St. Jerome and others observe, that the Greek word in this an divers other places in the New Testament may signify any unsatiable desire, or the lusts of sensual pleasures; and on this account, St. Jerome thinks that it is here joined with fornication and uncleanness. But St. John Chrysostom in the last chapter, (ver. 19. hom. xiii. and on this chap. ver. 3.) shews that by the Greek word is understood avarice, or an immoderate desire of riches, when he tells (hom. xviii) that this sin is condemned by those words of Christ, Luke xvi. 13. You cannot serve God and mammon. (Witham)

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[BIBLIOGRAPHY]

and 5. Covetousness, avaritia, Greek: pleonexia. See St. Jerome on these verses, who expounds it of an insatiable lust, as to the sins of uncleanness and impurity. (p. 380.) But see also St. John Chrysostom who, by Greek: pleonexia, (Chap. iv. 19.) expounds, an immoderate desire of riches: Greek: chrematon om. ig. (p. 829.) And here, hom. xvii. p. 847, Greek: o gar auto chrematon eromen, kai somaton. And hom. xviii, on the fifth verse, he expounds the word, Greek: pleonektes, os estin eidololatres, qui est idolatra, of him who is, properly speaking, an avaricious man; who adores mammon, or riches, who takes pains to leave an inheritance to others, and deprives himself of it, &c. (p. 853.) Greek: chruso douleuontes, 851.

Haydock: Eph 5:4 - Nor obscenity

Nor obscenity. [2] What is here meant by this word, St. John Chrysostom tells us at large in the moral exhortation after his 17th homily; to wit, jests with immodest suggestions or a double meaning, and raillery or buffoonery against the rules of good conversation, scarce made use of by any but by men of low condition and a mean genius, which is not to the purpose of a Christian, who must give an account to God of all his words. (Witham)

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[BIBLIOGRAPHY]

Scurrilitas, quæ ad rem non pertinet, Greek: eutrapelia ta oukanekonta. St. John Chrysostom, Greek: log. ig. p. 848 and 849, describes the vice of Greek: eutrapelia in these words: Greek: entha aichrotes, ekei e eutrapelia....e eutrapelia malaken poiei psuchen, &c. ... porro touto christianou, to komodein....ei kalon to pragma, ti tois mimois aphietai; ...parasiton to pragma, mimon, orcheston, gunaikon, pornon, porro psuches eleutheras, porro eugenous....ei tis aichros, outos kai eutrapelos. Where there is filthiness, there is eutrapelia. It is this that makes the mind effeminate....Far be it from a Christian to play the comedian. If this were commendable, why is it left to buffoons? It is the business of flattering hangers-on, or trencher friends, of fools in a play, of debauched women, but far be it from persons of a higher rank, well born, and of good breeding. If any man be void of honour, void of shame, such a one is given to eutrapelia. A man will scarce find it worth his while to consult the Latin translation in Fronto-Ducæus, which in this and many other places is far from being exact. I know that Aristotle, (lib. iv. de moribus. chap. 14, p. 42. Ed. Aurel. Allobrog.) and St. Thomas Aquinas, the doctor of the schools, (lib. ii. Q. 60. a. 5. and 22.; Q. 168. a. 2.) takes eutrapelia in a different sense, when it is a facetious innocent way of jesting, containing rather instructive admonitions; and so, St. Thomas Aquinas tells us, it may be reckoned among the moral virtues; but then, even as Aristotle tells us, it must be without all words of immodesty and buffoonery, which is against good manners: otherwise it degenerates into scurrility.

Haydock: Eph 5:5 - Nor covetous person, which is a serving of idols

Nor covetous person, which is a serving of idols. It is clear enough by the Greek that the covetous man is called an idolater, whose idol in mammon; though it may be also said of other sinners, that the vices they are addicted to are their idols. (Witham)

Haydock: Eph 5:6

The apostle here puts them in mind of the general judgment, when the angel of God will, on account of their crimes of avarice, fornication, &c. fall on the children of unbelief; by which are meant the wicked. He had before assured them that the perpetrators of such crimes would be excluded from the kingdom of heaven; and now he moreover informs them, that the severest punishments will be inflicted on such wicked persons. (Estius)

Haydock: Eph 5:7 - Be ye not, therefore, partakers with them

Be ye not, therefore, partakers with them: do not imitate their wickedness, or the wrath of the Almighty will likewise fall on you. (Estius)

Haydock: Eph 5:8

By darkness is here meant the state of infidelity into which they had been plunged so far as to adore stones as God, and committed without remorse the above-mentioned grievous sins. But delivered by Christ from this darkness, they have become light in the Lord, shining in faith and justice. (Estius)

Haydock: Eph 5:9 - For the fruit of the light

For the fruit of the light. So the Latin and divers Greek copies; not the fruit of the spirit, as we read in many Greek manuscripts; and in this Dr. Wells thought fit to change the Protestant translation. (Witham)

Haydock: Eph 5:10

With solicitude seek out what things are pleasing to God, and carefully perform them. (Estius)

Haydock: Eph 5:11

You are light, they are darkness; do you, therefore, shew by the light of your good works how base and detestable their works of darkness are. (Estius)

Haydock: Eph 5:14 - Rise, thou that sleepest

Rise, thou that sleepest. The sense may be taken from Isaias lx. 1. St. Jerome thinks they may be cited from work not canonical. (Witham)

Gill: Eph 5:1 - Be ye therefore followers of God // as dear children

Be ye therefore followers of God,.... Not in his works of infinite wisdom and almighty power, which is impossible; but in acts of righteousness and holiness, and particularly in acts of mercy, goodness, and beneficence; as in forgiving injuries and offences, and in freely distributing to the necessities of the saints; as the connection of the words with the preceding chapter, and the instance and example in the following verse show: and this should be done by the saints,

as dear children; and because they are such by adopting grace; being predestinated unto the adoption of children, in the eternal purpose of God, and taken into that relation in the covenant of grace; and which is declared and made manifest in regeneration, and by faith in Christ Jesus: and they are dear, or beloved children, being loved with an everlasting and unchangeable love, and which is the spring and source of their adoption; and their being dear to him is seen by what he is unto them, their covenant God and Father; and by what he has done for them, in giving his Son to them, and for them; as well as in choosing, calling, and quickening them by his grace, and by the account he makes of them, as his jewels, his peculiar treasure, and the apple of his eye; and by the pity and compassion he has for them, and the care he takes of them; and therefore it becomes them to imitate him; for who should they imitate and follow after, but their Father, and especially when they are so dear unto him?

Gill: Eph 5:2 - And walk in love // as Christ also hath loved us // and hath given himself for us // an offering and a sacrifice to God, for a sweet smelling savour

And walk in love,.... To God; to which the saints are obliged, not only by the law of God, which requires it, but by the goodness of God, and the discoveries of his love to them; and which shows itself in fearing to offend him, in a conformity to his will, in making his glory the chief end of all actions, and in loving all that belong to him: and also the saints should walk in love to Christ; who is to be loved fervently, constantly, in sincerity, with all the heart, and above all creatures and things; because of the loveliness of his person, the love he bears to them, and the things he has done for them, and the relations he stands in to them; and which is manifested in keeping his commands, in delighting in his presence, and in a concern at his absence: and also they should walk in love to one another, which is chiefly designed; which is Christ's new commandment, and is an evidence of regeneration; and without which a profession of religion is in vain: and to "walk" in love, is not merely to talk of it, but to exercise it; and to do all that is done for God, and Christ, and the saints, from a principle of love; and to advance, increase, and abound in it, and to go on and continue therein: the example to be copied after, and which carries in it an argument engaging to it is,

as Christ also hath loved us; with a love exceeding great and strong, which is wonderful, inconceivable, and unparalleled; and even as the Father has loved him; with a love that is free and sovereign, unchangeable and everlasting, of which he has given many instances; and a principal one is hereafter mentioned: the "as" here is a note of similitude, not of equality; for it cannot be thought that the saints should love God, or Christ, or one another, with a love equal to Christ's love to them, but only that theirs should bear some likeness to his: the Alexandrian copy and Ethiopic version, instead of "us", read "you":

and hath given himself for us; not the world, and the things of it, which are his; not men, nor angels, nor animals, but himself; he gave away his time, service, and strength; his name, fame, and reputation; all the comforts of life, and life itself; his whole human nature, soul and body, and that as in union with his divine person; and that not only for the good of his people, but in their room and stead; not for angels, nor for all men, but for his chosen ones, the church, his sheep, his people, and when they, were sinners; in the following manner, and for the said purpose:

an offering and a sacrifice to God, for a sweet smelling savour; Christ was both priest and sacrifice; he offered up himself a propitiatory sacrifice for the sins of his people, to expiate them, and make reconciliation and satisfaction for them; and this he offered up to God, against whom they had sinned, and whose justice must be satisfied, who called him to this work, and engaged him in it; and which was well pleasing to him, he smelled a sweet savour of rest in it, it being an unblemished sacrifice, and voluntarily offered up; and was complete, full, and adequate to the demands of his justice; by it sin was put away, finished, and made an end of, and his people perfected for ever; see Gen 8:20.

Gill: Eph 5:3 - But fornication, and all uncleanness, or covetousness // let it not be once named among you

But fornication, and all uncleanness, or covetousness,.... The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple "fornication", is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man's own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: "all uncleanness" takes in adultery, incest, sodomy, and every unnatural lust; and "covetousness" seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts:

let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God's house, better than that of sons and daughters.

Gill: Eph 5:4 - Neither filthiness, nor foolish talking, nor jesting // which are not convenient // but rather giving of thanks

Neither filthiness, nor foolish talking, nor jesting,.... The former of these may include all filthy gestures and behaviour, every indecent habit and attire, and all actions which have a tendency to excite lust; and also all impure words, these discover an impure heart, and are the means of corrupting men's minds and manners; filthy speaking, is a verbal commission of the things that are spoken of; and it may include all impure songs and books, and the reading or hearing of them; this is what the Jews call נבול פה, "filthiness of the mouth", obscene words; which they say they do not use on feast days, as the Gentiles do ⁱ: "foolish talking" does not so much design every imprudent thing that is said, as that which is wicked, corrupt, unsavoury, light, vain, idle, and unprofitable; and takes in all fabulous stories, and mimicking of fools in words and gestures: and "jesting", when it is with wantonness, and excites unto it, and is inconsistent with truth, and when the Scriptures are abused by it, and not our neighbour's edification, but hurt, is promoted by it, ought not to be used:

which are not convenient; are disagreeable to the will of God, and unsuitable to the characters of the saints, and are very unbecoming them to practise:

but rather giving of thanks; instead of these, as the Syriac version renders it; it is much more suitable and becoming to give thanks to God for temporal and spiritual mercies, and to speak those things which are grateful to good men; this is to use the tongue to much better purpose, than in an obscene, foolish, or jocose way: one of Stephens's copies read, "but only of giving of thanks".

Gill: Eph 5:5 - For this ye know // that no whoremonger, nor unclean person // Nor covetous man, who is an idolater // hath inheritance in the kingdom of Christ, and of God

For this ye know,.... Or, "know ye this", as the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions read:

that no whoremonger, nor unclean person; anyone that is guilty of fornication, adultery, incest, &c.

Nor covetous man, who is an idolater: as every man is, that indulges his lusts, the idols of his own heart; and who serves divers lusts and pleasures, and gives up himself to work all uncleanness with greediness; never having his fill of sin, but is ever craving and coveting it; as well as he who is immoderately desirous of worldly things: the covetous man may be called an idolater, because the idolater and he worship the same in substance, gold and silver, and brass, or what is made of them; the covetous man admires his gold, lays it up, and will not make use of it, as if it was something sacred; and through his over love to mammon, whom he serves, he neglects the worship of God, and the good of his own soul, and puts his trust and confidence in his riches: now no such person

hath inheritance in the kingdom of Christ, and of God; meaning either a Gospel church state, in which persons of such characters, and living in such sins, ought not to be; or else the kingdom of heaven and of glory, which may be called the kingdom of Christ, because it is in his hands, for his people; and it is his righteousness that gives a title to it, and his Spirit and grace which make meet for it; and it is by his power saints are preserved unto it; and he will put them into the possession of it; and which will greatly consist in the enjoyment of him: and this is also the kingdom of God, either of Christ who is God, or of God the Father; it being of his preparing and giving, and which he calls unto, and makes meet for; and this may be said to be an inheritance, because it is peculiar to children, the bequest of their heavenly Father, and is not purchased or acquired by them, but comes to them from the free donation of God, through the death of Christ; and to have an inheritance in it, is to have a right unto it, a meetness for it, and to be possessed of it: now the meaning of these words is, not that all who have been guilty of these sins shall be excluded the kingdom of God, but all such who live and die in them, without the grace of God, and righteousness of Christ.

Gill: Eph 5:6 - Let no man deceive you with vain words // for because of these things // the wrath of God cometh upon the children of disobedience

Let no man deceive you with vain words,.... With vain philosophy, vain babblings, with foolish and filthy talking; suggesting that these were not sinful the apostle had condemned; or that they were small sins, the frailties of human life; and that God would take no notice of them, and they might continue in them with impunity: such deceivers there were, doctrinal and practical ones, who lay in wait to deceive men with such vain pretences; and there was danger of being carried away with their error; for the heart is deceitful and desperately wicked, and is easily taken in such snares: wherefore the apostle cautions against such deceptions, adding,

for because of these things; fornication, uncleanness, covetousness, filthiness, foolish talking, and jesting:

the wrath of God cometh upon the children of disobedience; in temporal judgments, and in eternal ruin; there have been instances of it; it is usually the case, and always if grace prevents not; this wrath comes down from above, and sometimes suddenly, with great force and power, like a mighty flood; and there is no standing up under it, and against it; and though it falls upon the children of disobedience, such as are disobedient both to law and Gospel, are unbelievers in Christ, and not persuadable by his ministers, are stubborn, obstinate, and rebellious; yet it shows how much these things are displeasing to God, and resented by him, and therefore should be avoided by his people; and the consideration of their not being appointed to this wrath, though deserving of it as others, and of their deliverance from it by Christ, should engage them the more to abstain from these sins.

Gill: Eph 5:7 - Be not ye therefore partakers with them.

Be not ye therefore partakers with them. In their sins, and acts of disobedience; by keeping needless company with them; by abetting and encouraging sinful practices; by conniving at them, and not reproving for them; or by committing the same things.

Gill: Eph 5:8 - For ye were sometimes darkness // But now are ye light in the Lord // walk as children of light

For ye were sometimes darkness,.... Not only dark, but darkness itself; exceeding blind, dark, and ignorant, respecting spiritual things; so the Gentiles were wont to be called by the Jews, הושך, "darkness" ^k itself; of this darkness; see Gill on Eph 4:18.

But now are ye light in the Lord; either in, or by the Lord Jesus Christ, the light of men, from whom all spiritual light comes; or by the Lord the Spirit, by whom the eyes of their understandings were enlightened, to see the exceeding sinfulness of sin, in heart and life; the insufficiency of their own righteousness and moral virtues, to justify them before God; and the true and right way of righteousness, life and salvation by Christ; and to have some light into the several doctrines of the Gospel, and even a glimpse of the invisible glories and realities of another world: and this light is so great, that they are not only said to be enlightened, but to be light itself; and this they have not of, and from themselves, but the Lord; and therefore should

walk as children of light; not in sins, which are works of darkness, but in faith, truth, and holiness.

Gill: Eph 5:9 - For the fruit of the Spirit // is in all goodness, and righteousness, and truth

For the fruit of the Spirit,.... Either of the spirit of man, as renewed, or rather of the Spirit of God; the allusion is to fruits of trees: the believer is a tree of righteousness; Christ is his root; the Spirit is the sap, which supports and nourishes; and good works, under the influence of his grace, are the fruit: the Alexandrian copy, and some others, and the Vulgate Latin, Syriac, and Ethiopic versions, read "the fruit of light"; which agrees with the preceding words: and the genuine fruit of internal grace, or light,

is in all goodness, and righteousness, and truth; the fruit of "goodness", lies in sympathizing with persons in distress; in assisting such according to the abilities men have in a readiness to forgive offences and injuries; and in using meekness and candour in admonishing others: "righteousness" lies in living in obedience to the law of God; in attending the worship and service of him; and in discharging our duty to our fellow creatures; and this as goodness, is very imperfect, and not to be boasted of, or trusted to, nor is salvation to be expected from it: "truth" is opposed to lying, to hypocrisy, to error and falsehood; and where the Spirit of God, and the work of grace are, there will be more or less an appearance of these fruits.

Gill: Eph 5:10 - Proving what is acceptable unto the Lord.

Proving what is acceptable unto the Lord. There are many things that are acceptable to God, as the person of Christ, his righteousness, sacrifice, sufferings, death, and mediation; the persons of his people, their services, sufferings, sacrifices of prayer, and praise to him, and of bounty and liberality to the poor; their graces, and the exercise of them; and the actions of their lives and conversations, when they are becoming the Gospel, are according to the will of God, and are done in faith, and are directed to his glory: and these things which are acceptable to God, as all the truths of the Gospel, and duties of religion are, should be proved, or tried by men; and in order to the trial of spiritual things, it is necessary that the mind be renewed, the understanding be enlightened, the spiritual senses be in exercise, and all be under the influence and directions of the Spirit of God: and the trial is to be made, not according to human reason, which is corrupt and fallible; and besides, there are some things in revelation above it; but according to the Scriptures, which are the word of God, and the rule of faith and practice; and whither the prophets, Christ, and his apostles, always sent men for the trial of divine things; and things being here tried, and found to be right, should be approved of, valued, and esteemed, cleaved to and held fast.

Gill: Eph 5:11 - And have no fellowship with the unfruitful works of darkness // but rather reprove them

And have no fellowship with the unfruitful works of darkness,.... It is not said with the workers of darkness, or with the men of the world, who are in darkness, and are darkness itself; to have fellowship with them in a civil way, or to dwell among them, is not prohibited; it is allowed of, and countenanced by the greatest examples; and especially it is lawful and right, when there is any prospect of doing good to the souls of men; and even when natural right, relation, and necessity require it; and indeed, the contrary is impracticable: conversation with them in things sinful and superstitious should be abstained from; and when it tends to draw off the soul from Christ and his interest, and is infectious; and when weak ones are offended, and sinners are hereby hardened and confirmed in sin; and the name of God is blasphemed, and the Gospel is evil spoken of: but fellowship is not to be maintained "with the works of darkness"; which are sins, so called, because they are opposite to light; to the light of nature, to the light of the divine word, both law and Gospel, to the light of grace, to God the fountain of light, and to Christ the light of the world; and because the source and spring of them are the original darkness of the mind, and Satan the prince of darkness; and because they are generally committed in the dark; and because the effect and consequence of them is utter darkness, and blackness of darkness: and these are "unfruitful"; they are of no profit and advantage, they bring forth no fruit, unless it be guilt, fear, shame, corruption, and death; wherefore no fellowship should be had with them, by committing the same, by assisting in them, by consenting to them, by approving of them, by receiving any worldly advantage from them, and by winking and conniving at them: it is contrary to the character of saints to have fellowship with such, as the apostle says, 2Co 6:14, where he gives the mystical explanation of the law, in Deu 22:10; agreeably to which, and to the passage here, is the sense of a Jewish commentators ^l who upon it observes, that that law

"intimates that a righteous man, שלא ישתתף, "should have no fellowship" with a wicked man;''

this is to be unequally yoked, signified by the ox and the ass ploughing together:

but rather reprove them; both by words and by deeds, by an agreeable life and conversation, which last seems to be the design of the apostle here; because it is not a brother, but such who are in darkness, and live in works of darkness; yea, not sinners, but sins are to be reproved, which can be done no other way; nor are all saints proper to reprove verbally, nor are they qualified for it; but all should, and may by facts; and the light discovers darkness, by its own splendour; and this appears from the apostle's reasoning in the next words.

Gill: Eph 5:12 - For it is a shame even to speak of those things // which are done of them in secret

For it is a shame even to speak of those things,.... This is a reason, why persons should walk as children of light; why they should prove what is acceptable to God; why they should have no fellowship with the unfruitful works of darkness; why the apostle exhorts to reprove them, and yet does not express what they are; and why they should be reproved rather by deeds than by words: and he tacitly intimates, that if it is a shame to speak of those sins

which are done of them in secret, it is much more shameful to commit them; the persons the apostle refers to, are the unconverted Gentiles in general; such who have no inheritance in the kingdom of God, who deceive men with vain words, who are children of disobedience, who are in darkness, and destitute of the Spirit; and it may be that respect may be had to the followers of Simon Magus, the Gnostics, and such like impure professors, by whom the vilest things were done in secret; for sins, works of darkness, will not bear the light; there is a consciousness in men of the evil of sin, unless past feeling, and therefore they do not care that others should know their crimes; and besides, there is an imaginary pleasure in committing sin secretly; but then though these things are secret to men, they are not to God; nor will they always remain secrets, they will be brought to light, and therefore no fellowship should be had with them; and especially when they are of such a scandalous nature, that it is a shame to mention the very names of them.

Gill: Eph 5:13 - But all things that are reproved // are made manifest by the light // for whatsoever doth make manifest, is light

But all things that are reproved,.... As all sins should be, by the ministers of the Gospel, and by other saints, and will be by God; either by his Spirit convincing of them, or by his judgments, and the letting out of his wrath and fury, either here or hereafter, for the punishment of them:

are made manifest by the light: either by the saints, who are made light in the Lord, and detect and reprove the sins of others; or by the word of the Lord, which discovers the heinousness of sins; or by Christ the light of the world, who as Judge will bring to light the hidden things of darkness; or by the omniscience of God, to whom darkness and light are both alike

for whatsoever doth make manifest, is light; this is true in things natural and spiritual, whether of the sun in the firmament, or of Christ the sun of righteousness; or of the divine word, or of good men.

Gill: Eph 5:14 - Wherefore he saith // awake thou that sleepest // And arise from the dead

Wherefore he saith,.... Either the man that is light in the Lord, who reproves the unfruitful works of darkness; or else the Holy Ghost by Paul, who here speaks after the manner of the prophets; or God, or the Spirit, or the Scripture; see Jam 4:6; but where is it said? some think the apostle refers to Isa 9:2; others to Isa 26:19; others to Isa 60:1; some are of opinion the words are cited out of an apocryphal book of Jeremy, or from some writing now lost; and some have thought them to be a saying of Christ, that was fresh in memory: it may not be improper to observe what Maimonides says ^m, that

"the blowing of the trumpet in the beginning of the year had an intimation in it, as if was said, עורו ישינים "awake ye that sleep", from your sleep, and ye that slumber rouse up from your slumber, and search into your actions, and return by repentance, and remember your Creator;''

whether any reference may be had to this, may be considered: the words are spoken not to unregenerate men, for though they are asleep, and dead in sin, and need awaking out of sleep, and raising from the dead, yet they are never called upon to awake and arise of themselves; such a sense would countenance the doctrine of man's free will and power, against the quickening and efficacious grace of God; but to regenerate persons, professors of religion, to whom the epistle in general was written; and who are spoken to, and exhorted in the context:

awake thou that sleepest: the children of God are sometimes asleep, and need awaking; of the nature, causes, and ill consequences of such sleeping, and of the methods by which they are sometimes awaked out of it; see Gill on Rom 13:11.

And arise from the dead; living saints are sometimes among dead sinners, and it becomes them to arise from among them, and quit their company, which is oftentimes the occasion of their sleepiness: besides, the company of dead sinners is infectious and dangerous; it is a means of hardening in sin, and of grieving of the people of God, who observe it; and by abstaining from their company, a testimony is bore against sin, and conviction is struck into the minds of sinners themselves; to which add, that so to do is well pleasing to God, who promises to receive such who come out from among them, and separate themselves from them: and it follows here as an encouragement, and Christ shall give thee light; for such who are made light in the Lord, stand in need of more light; and by keeping close to the word, ways, ordinances, and people of Christ, they may expect more light from Christ: they need fresh light into pardoning grace and mercy, through the blood of Christ; they want more to direct them in the way they should go; and they are often without the light of God's countenance; and they may hope for light from Christ, since it is sown in him, and promised through him; and he is given to be a light unto them, and he is the giver of it himself.

Gill: Eph 5:15 - See then that ye walk circumspectly // not as fools, but as wise

See then that ye walk circumspectly,.... The Alexandrian copy and the Vulgate Latin version read, "see then, brethren", it being an exhortation to the saints at Ephesus, upon the foregoing discourse and citation, to take heed to their walk: the believer's walk is both inward and outward; his inward walk is by faith on Christ; his outward walk is his conversation among men: this supposes life; requires strength and prudence; denotes continuance and progression; with patience and courage: this walk should be seen to, and watched over; a man should see to it that he does walk, and to the way in which he walks, and how he walks; that he walks circumspectly, with his eyes about him; that he walks with diligence, caution, accuracy, and exactness, to the uttermost of his strength and power; and with wisdom and prudence, looking well to his going:

not as fools, but as wise; such walk like fools, whose eyes are not upon their ways; who walk in their own ways, which are crooked, and ways of darkness, and lead to destruction; who walk after the flesh, and naked, without the garments of a holy life and conversation; and with lamps, but no oil in them: and such walk as wise men, who walk according to the rule of God's word, make Christ their pattern, have the Spirit for their guide, and walk as becomes the Gospel of Christ; inoffensively to all men, in wisdom towards them that are without, and in love to them that are within; and as pilgrims and strangers in this world, looking for a better country; and so as to promote the glory of God, and the good of souls.

Gill: Eph 5:16 - Redeeming the time // because the days are evil

Redeeming the time,.... Or "buying time"; a like expression is used in Dan 2:8, which we render, gain time: but in the Chaldee text it is, "buy time": and so Jacchiades, a Jewish commentator on the place, renders it, העת הזאת א־תאם נמכרים, "ye buy this opportunity"; and the Septuagint version uses the same phrase the apostle does here; but there it seems to signify a study to prolong time, to put off the business to another season; but here taking time for a space of time, it denotes a careful and diligent use of it, an improvement of it to the best advantage; and shows that it is valuable and precious, and is not to be trifled with, and squandered away, and be lost, as it may be; for it can neither be recalled nor prolonged: and taking it for an opportunity of doing good to ourselves or others, it signifies that no opportunity of discharging our duty to God and man, of attending on the word and ordinances of the Gospel, and to the private and public exercises of religion, of gaining advantage to our own souls, or of gaining the souls of others, and of doing good either to the bodies or souls of men, should be neglected; but even all risks should be run, and means used to enjoy it: in the Syriac and Chaldee languages, זמנא, "time", comes from זבן, "to redeem": the reason the apostle gives for the redemption of time is,

because the days are evil; as such are, in which iniquity abounds, and many wicked men live, and errors and heresies prevail, and are days of affliction or persecution; see Gen 47:9.

Gill: Eph 5:17 - Wherefore be ye not unwise // but understanding what the will of the Lord is

Wherefore be ye not unwise,.... No one would be thought to be unwise, but such are, who do not redeem time, and are ignorant of the will of the Lord; believers should not act the unwise part, neither in their talk, nor in their walk and conversation, nor in their use of time:

but understanding what the will of the Lord is; or "of God", as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions: there is the secret will of God, which is the rule of all his proceedings; and is unknown to men, till facts make it appear; this is always fulfilled, and sometimes by persons who have no regard to his revealed will; to this the wills of the people of God should be always resigned: and there is his revealed will, which lies partly in the Gospel; which declares it to be his will, that Christ should work out the salvation of his people, which is what he came to do; that whoever believes in him shall be saved; that all that are redeemed shall be sanctified; and that they shall persevere to the end, and be glorified; and partly in the law, in the precepts and commands of it, which contain the good, perfect, and acceptable will of God: and the understanding of it is not a mere speculative knowledge of it, but a practical one; when a man not only knows, but does the will of God, and his heart and actions agree with it; and this is to be done in faith, in virtue of grace and strength received, with a view to the glory of God, having no dependence on what is done; and to the right understanding of it, so as to act according to it, as should be, the word of God, and the illuminations, instructions, and grace of the Spirit, are necessary: the Alexandrian copy, Syriac, Arabic, and Ethiopic versions, read the words as an exhortation, "understand ye the will of God".