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Ephesians
Chapter Five
Ephesians 5
Moreover
let us remark here
and it is an important
feature in this picture of the fruits of grace and of the new man
that when
the grace and love
which come down from God
act in man
they always go up
again to God in devotedness. Walk
he says
in love
even as Christ loved us
and gave Himself up for us
an offering and a sacrifice to God for a
sweet-smelling savour. We see it in Christ. He is this love which comes down in
grace
but this grace
acting in man
makes Him devote Himself to God
although
it is on behalf of others. So it is in us; it is the touchstone of the
christian heart's activity.
The apostle then speaks plainly as to sin
in order that no one may
deceive himself; nor be occupied with deep truths
using them intellectually
to the neglect of ordinary morality-one of the signs of heresy
properly so
called. He has connected the profoundest doctrines in his teaching with daily
practice. If Christ be glorified
the Head of the assembly
He is the model of
the new man
the last Adam; the assembly being one with Him on high
and the
habitation of God on earth by the Spirit
with whom every Christian is sealed.
Every Christian
if indeed he has learned the truth as it is in Jesus
has
learned that it consists in having put off the old man
and having put on the
new man
created after God in righteousness and holiness (of which Christ is
the model
according to the counsels of God in glory); and he is to grow up
unto the measure of the stature of Christ
who is the Head
and not grieve the
Holy Spirit wherewith he is sealed. The fullest revelation of grace does not
weaken the immutable truth that God had a character proper to Himself; it
unfolds that character to us by means of the most precious revelations of the
gospel
and of the closest relationships with God
which were formed by these
revelations: but this character could not alter
nor could the kingdom of God
allow of
any characters contrary to it. The wrath of God therefore against
evil
and against those who commit it
is plainly set forth.
Now we were that which is contrary to His character
we
were darkness; not only in the dark
but darkness in our nature
the opposite
of God who is light. Not one ray of that which He is was found in our will
our
desires
our understanding. We were morally destitute of it. There was the
corruptness of the first Adam
but no share in any feature of the divine
character. We are now partakers of the divine nature
we have the same desires
we know what it is that He loves
and we love what He loves
we enjoy that
which He enjoys
we are light (poor and weak indeed
yet such by nature) in the
Lord-looked at as in Christ. They are the fruits of light [1] that are developed in the Christian; he is
to avoid all association with the unfruitful works of darkness.
But
in speaking of motives
the apostle returns to the
great subjects that pre-occupied him
and he returns to them
not only that we
should put on the character set forth by that of which he speaks
but that we
should realise all its extent
that we should experience all its force. He had
told us that the truth in Christ was the having put on the new man
in contrast
with the old man
and that we are not to grieve the Holy Spirit. Now he exhorts
those that sleep to awake
and Christ should be their light. Light makes all
things manifest; but he who sleeps
although not dead
does not profit by it.
For hearing
seeing
and all mental reception and communication
he is in the
state of a dead man. Alas
how apt this sleep is to overtake us! But in
awaking
it was not that they should see the light dimly
but Christ Himself
should be the light of the soul; they should have all the full revelation of
that which is well-pleasing to God
that which He loves; they should have
divine wisdom in Christ; they should be able to profit by opportunities
should
find them
being thus enlightened
in the difficulties of a world governed by
the enemy
and should act according to spiritual understanding in every case
that presented itself. Further
if they were not to lose their senses through
means of excitement used in the world
they were to be filled with the Spirit
that is
that He should take such possession of our affections
our thoughts
our understanding
that He should be their only source according to His proper
and mighty energy to the exclusion of all else. Thus
full of joy
we should
praise
we should sing for joy; and we should give thanks for all that might
happen
because a God of love is the true source of all. We should be full of
joy in the spiritual realisation of the objects of faith
and the heart
continuing to be filled with the Spirit and sustained by this grace
the
experience of the hand of God in everything here below will give rise only to
thanksgiving. It comes from His hand whom we trust and whose love we know. But
giving thanks in all things is a test of the state of the soul; because the
consciousness that all things are from God's hand
full trust in His love
and
deadness as to any will of our own
must exist in order to give thanks in
everything-a single eye which delights in His will.
In entering into the details of relationships and
particular duties
the apostle cannot give up the subject that is so dear to
him. The command which he addresses to wives
that they are to submit
themselves to their husbands
immediately suggests the relationship between
Christ and the assembly
not now as a subject for knowledge
but to unfold His
affection and tender care. We have seen that the apostle
having established
the great principles displayed in the revelation of our relationship with
God-our vocation-then deduces their practical consequences with regard to the
life and conduct of Christians: they were to walk as having put on the new man
to have Christ for their light
not to grieve the Spirit
to be filled with the
Spirit. Now all this
while the fruit of grace
was either knowledge or
practical responsibility.
But here the subject is viewed in another aspect. It is the grace that
acts in Christ Himself
His affections
His guardian care
His devotedness to
the assembly. Nothing can be more precious
more tender
more intimate. He
loved the assembly-that is the source of all. And there are three steps in the
work of this love. He gave Himself for it
He washes it
He presents it all
glorious to Himself. This is not precisely the sovereign election of the
individual by God; but the affection that displays itself in the relationship
which Christ maintains with the assembly. [2] See also the extent of the gift
and how
marvellous the ground of confidence that it contains. He gives Himself; it is not
only His life
true as that is
but Himself. [3]
All that Christ was has been given
and given by Himself;
it is the entire devotedness and giving of Himself. And now all that is in
Him-His grace
His righteousness
His acceptance with the Father
the excellent
glory of His Person
His wisdom
the energy of divine love that can give
itself-all is consecrated to the welfare of the assembly. There are no
qualities
no excellencies in Christ
which are not ours in their exercise
consequent on the gift of Himself. He has already given them
and consecrated
them to the blessing of the assembly which He has given Himself to have. Not
only are they given
but He has given them; His love has accomplished it. We
know well that it is on the cross that this giving of Himself was accomplished
it is there that the consecration of Himself to the good of the assembly was
complete. But here that glorious work is not exactly viewed on the side of its
atoning and redeeming efficacy
but on that of the devotedness and love to the
assembly which Christ manifested in it. Now we can always reckon upon this love
which was perfectly displayed in it. It is not altered. Jesus-blessed and
praised be His name for it!-is for me according to the energy of His love in
all that He is
in all circumstances and for ever
and in the activity of that
love according to which He gave Himself. He loved the assembly and gave Himself
for it. This is the source of all our blessings
as members of the assembly.
But this love of Christ is inexhaustible and
unchangeable. It effects the blessing of its cherished object
by preparing it
for a happiness of which His heart is alike the measure and the source
[4] to happiness of perfect purity
the
excellence of which He knows in heaven-purity suited to the presence of God
and to her who should be in that presence for ever
the bride of the Lamb-purity
which renders it capable of enjoying perfect love and glory; even as that love
tends to purify the soul by making itself known to it
and attracting it
divesting it of self
and filling it with God as the centre of blessing and
joy.
It is important to remark that Christ does not here
sanctify the assembly to make it His own
but makes it His own to sanctify it.
It is first His
then He suits it to Himself. Christ
who loves the church as
being His own
and who has already made it His own by giving Himself for it
and who chooses to have it such as His heart desires
occupies Himself with it
when He has won it
to render it such. He gave Himself for it
that He might
sanctify it by the washing of water by the word. Here we find that moral effect
produced by the care of Christ
the object which He proposes to Himself in His
work accomplished in time
and the means He uses to attain it. He appropriates
the assembly morally
sets it morally apart for Himself
when He has made it
His; for He can only desire holy things-holy according to the knowledge He has
of purity-by virtue of His eternal and natural abode in heaven. He then puts
the assembly in connection with heaven
from whence He is
and into which He
will introduce it. He gave Himself in order to sanctify it. For this purpose He
uses the word
which is the divine expression of the mind of God
of heavenly
order and holiness
of truth itself (that is to say
of the true relation of
all things with God; and that according to His love in Christ)
and which
consequently judges all that deviates from it as to purity or love.
He forms the assembly for His bride
a help-meet for Him
in which all is according to the glory and the love of God
by the revelation
(through the word
which comes from thence) of these things as they exist in
heaven. Now Christ Himself is the full expression of these things
the image of
the invisible God. Thus
in communicating them to the assembly
He prepares it
for Himself. When speaking therefore in this sense of His own testimony
He
says
"We speak that we do know
and testify that we have seen."
But it is this which the word is
as we have received it
from Jesus; and more especially as speaking from heaven
with the character of
the new commandment
the darkness passing away
and the true light now shining;
and consequently
the thing being true
not only in Him
but in us. The
ministry of chapter 1 is occupied with this
forming the hearts of the saints
on earth in fellowship with the Head from which the grace and the light
descended. In this manner then Christ sanctifies the assembly for which He gave
Himself. He has formed it for heavenly things by the communication of heavenly
things
of which He is Himself the fulness and the glory. But this word finds
the assembly mixed up with things that are contrary to this heavenly purity and
love. Alas! its affections-as to the old man at least-mixed up with these
earthly things
which are contrary to the will of God and to His nature. Thus
in sanctifying the assembly He must needs cleanse it. This is therefore the
work of the love of Christ during the present time
but for the eternal and
essential happiness of the assembly.
He sanctifies the assembly
but He does it by the word
communicating heavenly things-all that belongs to the nature
to the majesty
and to the glory of God-in love
but at the same time applying them to judge
everything in her present affections
which is at variance with that which He
communicates. Precious work of love
which not only loves us but labours to
make us fit to enjoy that love; fit to be with Christ Himself in the Father's
house!
How deeply is He interested in us! He not only
accomplished the glorious work of our redemption by giving Himself for us
but
He acts continually with perfect love and patience to make us such as He would
have us to be in His own presence-fit for the heavenly places and heavenly
things.
What a character this shews to belong also to the word
and what grace in His use of it! It is the communication of divine things according
to their own perfection
and now as God Himself is in the light. It is the
revelation of God Himself
as we know Him in a glorified Christ
in a perfect
love to form us also according to that perfection for the enjoyment of Him; and
yet it is addressed to us
yea is suited in its very nature to us down here
(compare John 1:4) to impart these things to us by bringing in light amid the
darkness
thus necessarily judging all that is in the darkness
but in order to
purify us in love.
Observe
also
the order in which this work of Christ is
presented to us
beginning with love. He loved the assembly; this
as we have
already said
is the source of all. All that follows is the result of that love
and cannot gainsay it. The perfect proof of it is then stated: He gave Himself
for the assembly. He could not give more. It was to the glory of the Father
no
doubt
but it was for the assembly. Had he reserved anything
the love in
giving Himself would not have been perfect
not absolute; it would not have
been a devotedness that left nothing for the awakened heart to desire. It would
not have been Christ
for He could not but be perfect. We know love and
perfection in knowing Him. But He has won the heart of the assembly by giving
Himself for it. He has won her thus. She is His according to that love. Yea; it
is there that we have learnt what love is. Hereby know we love in that He gave
Himself for us. All was for the glory of the Father: without that it wouldnot
have been perfection; and the revelation of the heavenly things would not have
taken place
for that depended on the Father's being perfectly glorified. In
this the things to be revealed were manifested and verified
so to speak
in
spite of evil; but all is entirely for us.
If we have learnt to know love
we have learnt to know
Jesus
such as He is for us; and He is wholly for us.
Thus the entire work of cleansing and of sanctification
is the result of perfect love. It is not the means of obtaining the love
or of
being its object. It is indeed the means of enabling us to enjoy it; but it is
the love itself which
in its exercise
works this sanctification. Christ wins
the assembly first. He then in His perfect love makes it such as He would have
it to be-a truth that is precious to us in every way
and first
in order to
free the soul from all servile fear
to give sanctification its true character
of grace and its true extent here. It is joy of heart to know that Christ
Himself will make us all He desires us to be.
We have considered two effects of the love of Christ for
the assembly. The first was the gift of Himself
which in a certain sense
comprises the whole; it is love perfect in itself. He gave Himself. The second
is the moral formation of the object of His love
that it may be with Him;
according
we may add
to the perfections of God Himself
for that indeed is
what the word is-the expression of the nature
the ways
and the thoughts of
God.
There is yet a third effect of this love of Christ's
which completes it. He presents it to Himself a glorious assembly without spot
or wrinkle. If He gave Himself for the assembly
it was in order to have it
with Him; but if He would have it with Him
He must render it fit to be in His
glorious presence; and He has sanctified it by cleansing it according to the revelation
of God Himself
and the heavenly things of which He is in Himself the centre in
glory. The Holy Ghost has taken the things of Christ
and has revealed them to
the assembly; and all that the Father has is Christ's. Thus perfected according
to the perfection of heaven
He presents it to Himself a glorious assembly.
Morally
the work was done; the elements of heavenly glory had been
communicated to her who was to stand in that glory
had entered into her moral
being
and thus formed her to participate in it. The power of the Lord is
needed to make her participate in it in fact
to make her glorious
to destroy
every trace of her earthly abode
save the excellent fruit that results from
it. He presents her glorious to Himself-this is the result of all. He took her
for Himself
He presents her to Himself
the fruit and the proof of His perfect
love; and for her it is the perfect enjoyment of that same love. But there is
yet more. That sentence discloses to us all the import of this admirable
display of grace. The Spirit carries us back to the case of Adam and Eve
in
which God
having formed Eve
presents her to Adam all complete according to
His own divine thoughts and at the same time suited to be the delight of Adam
as a help-meet adapted to his nature and condition. Now Christ is God. He has
formed the assembly
but with this additional right over her heart that He has
given Himself for her; but He is also the last Adam in glory; and He presents
her glorified to Himself
such as He had formed her for himself. What a sphere
for the development of spiritual affections is this revelation! What infinite
grace is that which has given place for such an exercise of these affections!
We cannot fail to notice the connection between the
cleansing and the glory
that is
that the cleansing is according to the glory
and by it; and that the glory is the completeness of
and completely answers
to
the cleansing. For the cleansing is by the word
which reveals the whole
glory and mind of God. Presented in glory she has neither spot not wrinkle; she
is holy and unblamable. This is a most important truth
and recurs elsewhere.
Compare 2 Corinthians 3:18
and Philippians 3:11 to the end. So in 1
Thessalonians3:13. What is complete in glory there
is wrought into the soul now
by the Spirit operating with the word.
This then is the purpose
the mind of the Lord
with
regard to the assembly
and this the sanctifying work which prepares her for
Himself and for heaven. But these are not all the effects of His love. He
watches tenderly over her during all the time of her sojourn here below.
The apostle
who did not lose sight of the thesis which
gave rise to this digression that is so instructive to us
says that the
husband ought to love his wife as his own body-that it was loving himself. He
was naturally led to this by the allusion to Genesis; but he immediately
returns to the subject that occupies him. No one
he says
ever hated his own
flesh; he nourishes and cherishes it
even as the Lord the assembly. This is
the precious aspect
during time
of Christ's love
which the apostle here
presents. Not only has Christ a heavenly aim
but His love performs the work
which
so to speak
is natural to it. He tenderly cares for the assembly here
below; He nourishes it
He cherishes it. The wants
the weaknesses
the
difficulties
the anxieties of the assembly are only opportunities to Christ
for the exercise of His love. The assembly needs to be nourished
as do our
bodies; and He nourishes her. She is the object of His tender affections; He
cherishes her. If the end is heaven
the assembly is not left desolate here.
She learns His love where her heart needs it. She will enjoy it fully when need
has passed away for ever. Moreover it is precious to know that Christ cares for
the assembly
as a man cares for his own flesh. For we are members of His own
body. We are of His flesh
and of His bones. Eve is here alluded to. We are
as
it were
a part of Himself
having our existence and our being from Him
as Eve
from Adam. He can say
"I am Jesus whom thou persecutest." Our
position is
on the one hand
to be members of His body; on the other hand
we
have our existence as Christians from Him. Therefore it is that a man is to
leave his natural relations
in order to be united to his wife. It is a great
mystery. Now it was just this that Christ did as man
in a certain sense
divinely. Nevertheless every one ought thus to love his own wife
and the wife
to reverence her husband.
There remain yet certain relationships in life
with
which the doctrine of the Spirit of God is connected: those of children and
parents
of fathers and children
and of servants and master. It is interesting
to see the children of believers introduced as objects of the Holy Spirit's
care
and even slaves (for servants were such)
raised by Christianity to a
position which the circumstances of their social degradation could not affect.
All the children of Christians are viewed as subjects of
the exhortations in the Lord
which belong to those who are within
who are no
longer in this world
of which Satan is the prince. Sweet and precious comfort
to the parent
that he may look upon them as having a right to this position
and a part in those tender cares which the Holy Ghost lavishes on all who are
in the house of God! The apostle marks the importance which God attached
under
the law
to this duty. It is the first command with which He linked a promise.
Verse 3 is only the quotation of that which he alludes to in verse 2.
The exhortation to fathers is also remarkable-that they
should not provoke their children; that their hearts should be turned towards
them; that they should not repel them
nor destroy that influence which is the
strongest guard against the evil of the world. God forms the heart of children
around this happy centre: the father should watch over this. But there is more.
The christian father (for it is always those within to whom he speaks) ought to
recognise the position in which
as we have seen
the children are placed
and
to bring them up under the yoke of Christ in the discipline and admonition of
the Lord. Christian position is to be the measure and the form of the
influences which the father exercises
and of the education which he gives his
children. He treats them as brought up for the Lord
and as the Lord would
bring them up.
It will be remarked
that in the two relationships we are
considering
as well as in that of wives with their husbands
it is on the side
from which submission is due that the exhortations begin. This is the genius of
Christianity in our evil world
in which man's will is the source of all the
evil
expressing his departure from God to whom all submission is due. The
principle of submission and of obedience is the healing principle of humanity:
only God must be brought into it
in order that the will of man be not the
guide after all. But the principle that governs the heart of man in good
is
always and everywhere obedience. I may have to say that God must be obeyed
rather than man; but to depart from obedience is to enter into sin. A man may
have
as a father
to command and direct; but he does it ill if he do it not in
obedience to God and to His word. This was the essence of the life of Christ:
"I come to do thy will
O my God." Accordingly the apostle begins his
exhortations with regard to relationships by giving the general precept:
"Submit yourselves one to another." This renders order easy
even
when the order of institutions and of authority may fail. Submission
moral
obedience
can never in principle be wanting to the true Christian. It is the
starting-point of his whole life. He is sanctified unto the obedience of Christ
(1 Pet. 1:2).
In the case which has led to these remarks
it is
striking to see how this principle elevates the slave in his condition: he
obeys by an inward divine principle
as though it were Christ Himself whom he
obeyed. However wicked his master may be
he obeys as if he obeyed Christ
Himself. Three times the apostle repeats this principle of obedience to Christ
or the service of Christ
adding
"doing the will of God from the
heart." What a difference this made in the poor slave's condition!
Moreover
whether bond or free
each should receive his reward from the Lord.
The master himself had the same Master in heaven
with whom there is no respect
of persons. Still it is to masters that he says this
not to the slave; for
Christianity is delicate in its propriety
and never falsifies its principles.
The master was also to treat the slave with perfect equity-even as he expected
it from the slave-and was not to threaten.
It is beautiful to see the way in which divine doctrine
enters into the details of life
and throws the fragrance of its perfection
into every duty and every relationship; how it acknowledges existing things
as
far as they can be owned and directed by its principles
but exalts and
enhances the value of everything according to the perfection of those
principles; by touching not the relationships but the man's heart who walks in
them; taking the moral side
and that of submission
in love and in the
exercise of authority which the divine doctrine can regulate
bringing in the
grace which governs the use of the authority of God.
[1] We
should read "fruit of the light
" not "fruit of the
Spirit."
[2] It
is well to notice here this character of love-love in an established
relationship. The word of God is more exact than is generally thought in its
expressions; because the expression has its origin in the thing itself. It is
not said that Christ loved the world-He has no relationship with the world as
it is. It is said that God so loved the world; this is what He is towards it in
His own goodness. It is not said that God loved the assembly. The proper
relationship of the assembly as such is with Christ
her heavenly Bridegroom.
The Father loves us
we are His dear children. God
in this character
loves
us. Thus Jehovah loves Israel. On the other hand
all the tenderness and
faithfulness that belong to the relationship in which Christ stands are our
portion in Him
as well as all that the name of Father means on its side also.
[3] It
is specially the devotedness of His love; He gives and gives Himself.
[4] When
I say (here and above) that the love of Christ is its source
it is not as if
the love of the Father and the counsels of God had not their place in it. I
speak of the blessing applied and carried out in the relationship presented in
this passage; and this relationship exists with Christ. Nevertheless it is the
same divine love.
── John Darby《Synopsis of Ephesians》
Ephesians 5
Chapter Contents
Exhortation to brotherly love. (1
2) Cautions against
several sins. (3-14) Directions to a contrary behaviour
and to relative
duties. (15-21) The duties of wives and husbands are enforced by the spiritual
relation between Christ and the church. (22-33)
Commentary on Ephesians 5:1
2
(Read Ephesians 5:1
2)
Because God
for Christ's sake
has forgiven you
therefore be ye followers of God
imitators of God. Resemble him especially in
his love and pardoning goodness
as becomes those beloved by their heavenly
Father. In Christ's sacrifice his love triumphs
and we are to consider it
fully.
Commentary on Ephesians 5:3-14
(Read Ephesians 5:3-14)
Filthy lusts must be rooted out. These sins must be
dreaded and detested. Here are not only cautions against gross acts of sin
but
against what some may make light of. But these things are so far from being
profitable. that they pollute and poison the hearers. Our cheerfulness should
show itself as becomes Christians
in what may tend to God's glory. A covetous
man makes a god of his money; places that hope
confidence
and delight
in
worldly good
which should be in God only. Those who allow themselves
either
in the lusts of the flesh or the love of the world
belong not to the kingdom
of grace
nor shall they come to the kingdom of glory. When the vilest
transgressors repent and believe the gospel
they become children of obedience
from whom God's wrath is turned away. Dare we make light of that which brings
down the wrath of God? Sinners
like men in the dark
are going they know not
whither
and doing they know not what. But the grace of God wrought a mighty
change in the souls of many. Walk as children of light
as having knowledge and
holiness. These works of darkness are unfruitful
whatever profit they may
boast; for they end in the destruction of the impenitent sinner. There are many
ways of abetting
or taking part in the sins of others; by commendation
counsel
consent
or concealment. And if we share with others in their sins
we
must expect to share in their plagues. If we do not reprove the sins of others
we have fellowship with them. A good man will be ashamed to speak of what many
wicked men are not ashamed to do. We must have not only a sight and a knowledge
that sin is sin
and in some measure shameful
but see it as a breach of God's
holy law. After the example of prophets and apostles
we should call on those
asleep and dead in sin
to awake and arise
that Christ may give them light.
Commentary on Ephesians 5:15-21
(Read Ephesians 5:15-21)
Another remedy against sin
is care
or caution
it being
impossible else to maintain purity of heart and life. Time is a talent given us
by God
and it is misspent and lost when not employed according to his design.
If we have lost our time heretofore
we must double our diligence for the
future. Of that time which thousands on a dying bed would gladly redeem at the
price of the whole world
how little do men think
and to what trifles they
daily sacrifice it! People are very apt to complain of bad times; it were well
if that stirred them more to redeem time. Be not unwise. Ignorance of our duty
and neglect of our souls
show the greatest folly. Drunkenness is a sin that
never goes alone
but carries men into other evils; it is a sin very provoking
to God. The drunkard holds out to his family and to the world the sad spectacle
of a sinner hardened beyond what is common
and hastening to perdition. When
afflicted or weary
let us not seek to raise our spirits by strong drink
which
is hateful and hurtful
and only ends in making sorrows more felt. But by
fervent prayer let us seek to be filled with the Spirit
and to avoid whatever
may grieve our gracious Comforter. All God's people have reason to sing for
joy. Though we are not always singing
we should be always giving thanks; we
should never want disposition for this duty
as we never want matter for it
through the whole course of our lives. Always
even in trials and afflictions
and for all things; being satisfied of their loving intent
and good tendency.
God keeps believers from sinning against him
and engages them to submit one to
another in all he has commanded
to promote his glory
and to fulfil their
duties to each other.
Commentary on Ephesians 5:22-33
(Read Ephesians 5:22-33)
The duty of wives is
submission to their husbands in the
Lord
which includes honouring and obeying them
from a principle of love to
them. The duty of husbands is to love their wives. The love of Christ to the
church is an example
which is sincere
pure
and constant
notwithstanding her
failures. Christ gave himself for the church
that he might sanctify it in this
world
and glorify it in the next
that he might bestow on all his members a
principle of holiness
and deliver them from the guilt
the pollution
and the
dominion of sin
by those influences of the Holy Spirit
of which baptismal
water was the outward sign. The church and believers will not be without spot
or wrinkle till they come to glory. But those only who are sanctified now
shall be glorified hereafter. The words of Adam
mentioned by the apostle
are
spoken literally of marriage; but they have also a hidden sense in them
relating to the union between Christ and his church. It was a kind of type
as
having resemblance. There will be failures and defects on both sides
in the
present state of human nature
yet this does not alter the relation. All the
duties of marriage are included in unity and love. And while we adore and
rejoice in the condescending love of Christ
let husbands and wives learn hence
their duties to each other. Thus the worst evils would be prevented
and many
painful effects would be avoided.
── Matthew Henry《Concise Commentary on Ephesians》
Ephesians 5
Verse 1
[1] Be
ye therefore followers of God
as dear children;
Be ye therefore followers — Imitators.
Of God — In
forgiving and loving. O how much more honourable and more happy
to be an
imitator of God
than of Homer
Virgil
or Alexander the Great!
Verse 3
[3] But fornication
and all uncleanness
or covetousness
let it not be once
named among you
as becometh saints;
But let not any impure love be even named or
heard of among you - Keep at the utmost distance from it
as becometh saints.
Verse 4
[4]
Neither filthiness
nor foolish talking
nor jesting
which are not convenient:
but rather giving of thanks.
Nor foolish talking —
Tittle tattle
talking of nothing
the weather
fashions
meat and drink.
Or jesting —
The word properly means
wittiness
facetiousness
esteemed by the heathens an
half-virtue. But how frequently even this quenches the Spirit
those who are
tender of conscience know.
Which are not convenient — For a Christian; as neither increasing his faith nor holiness.
Verse 6
[6] Let
no man deceive you with vain words: for because of these things cometh the
wrath of God upon the children of disobedience.
Because of these things — As innocent as the heathens esteem them
and as those dealers in vain
words would persuade you to think them.
Verse 8
[8] For ye were sometimes darkness
but now are ye light in the Lord: walk as
children of light:
Ye were once darkness — Total blindness and ignorance.
Walk as children of light — Suitably to your present knowledge.
Verse 9
[9] (For
the fruit of the Spirit is in all goodness and righteousness and truth;)
The fruit of the light — Opposite to " the unfruitful works of darkness
" Ephesians 4:11.
Is in — That
is
consists in.
Goodness and righteousness and truth — Opposite to the sins spoken of
Ephesians 4:25
etc.
Verse 11
[11] And
have no fellowship with the unfruitful works of darkness
but rather reprove
them.
Reprove them — To
avoid them is not enough.
Verse 12
[12] For
it is a shame even to speak of those things which are done of them in secret.
In secret — As
flying the light.
Verse 13
[13] But
all things that are reproved are made manifest by the light: for whatsoever
doth make manifest is light.
But all things which are reproved
are
thereby dragged out into the light
and made manifest - Shown in their proper
colours
by the light. For whatsoever doth make manifest is light - That is
for nothing but light
yea
light from heaven
can make anything manifest.
Verse 14
[14]
Wherefore he saith
Awake thou that sleepest
and arise from the dead
and
Christ shall give thee light.
Wherefore he —
God.
Saith — In
the general tenor of his word
to all who are still in darkness.
Awake thou that steepest — In ignorance of God and thyself; in stupid insensibility.
And arise from the dead — From the death of sin.
And Christ shall give thee light — Knowledge
holiness
happiness.
Verse 15
[15] See
then that ye walk circumspectly
not as fools
but as wise
Circumspectly —
Exactly
with the utmost accuracy
getting to the highest pitch of every point
of holiness.
Not as fools —
Who think not where they are going
or do not make the best of their way.
Verse 16
[16]
Redeeming the time
because the days are evil.
With all possible care redeeming the time -
Saving all you can for the best purposes; buying every possible moment out of
the hands of sin and Satan; out of the hands of sloth
ease
pleasure
worldly
business; the more diligently
because the present are evil days
days of the
grossest ignorance
immorality
and profaneness.
Verse 17
[17]
Wherefore be ye not unwise
but understanding what the will of the Lord is.
What the will of the Lord is — In every time
place
and circumstance.
Verse 18
[18] And
be not drunk with wine
wherein is excess; but be filled with the Spirit;
Wherein is excess —
That is
which leads to debauchery of every kind.
But be ye filled with the Spirit — In all his graces
who gives a more noble pleasure than wine can do.
Verse 19
[19]
Speaking to yourselves in psalms and hymns and spiritual songs
singing and
making melody in your heart to the Lord;
Speaking to each other — By the Spirit. In the Psalms - Of David.
And hymns — Of
praise.
And spiritual songs — On
any divine subject. By there being no inspired songs
peculiarly adapted to the
Christian dispensation
as there were to the Jewish
it is evident that the
promise of the Holy Ghost to believers
in the last days
was by his larger
effusion to supply the lack of it.
Singing with your hearts — As well as your voice.
To the Lord —
Jesus
who searcheth the heart.
Verse 20
[20]
Giving thanks always for all things unto God and the Father in the name of our
Lord Jesus Christ;
Giving thanks — At
all times and places. And for all things - Prosperous or adverse
since al]
work together for good. In the name of
or through
our Lord Jesus Christ - By
whom we receive all good things.
Verse 22
[22]
Wives
submit yourselves unto your own husbands
as unto the Lord.
In the following directions concerning
relative duties
the inferiors are all along placed before the superiors
because the general proposition is concerning submission; and inferiors ought
to do their duty
whatever their superiors do.
Wives
submit yourselves to your own husbands — Unless where God forbids. Otherwise
in all indifferent things
the will
of the husband is a law to the wife.
As unto the Lord —
The obedience a wife pays to her husband is at the same time paid to Christ
himself; he being head of the wife
as Christ is head of the church.
Verse 23
[23] For
the husband is the head of the wife
even as Christ is the head of the church:
and he is the saviour of the body.
The head —
The governor
guide
and guardian of the wife.
And he is the Saviour of the body — The church
from all sin and misery.
Verse 24
[24]
Therefore as the church is subject unto Christ
so let the wives be to their
own husbands in every thing.
In everything —
Which is not contrary to any command of God.
Verse 25
[25]
Husbands
love your wives
even as Christ also loved the church
and gave
himself for it;
Even as Christ loved the church — Here is the true model of conjugal affection. With this kind of
affection
with this degree of it
and to this end
should husbands love their
wives.
Verse 26
[26] That
he might sanctify and cleanse it with the washing of water by the word
That he might sanctify it through the word — The ordinary channel of all blessings.
Having cleansed it —
From the guilt and power of sin.
By the washing of water — In baptism; if
with "the outward and visible sign
" we
receive the "inward and spiritual grace."
Verse 27
[27] That
he might present it to himself a glorious church
not having spot
or wrinkle
or any such thing; but that it should be holy and without blemish.
That he might present it — Even in this world.
To himself — As
his spouse.
A glorious church —
All glorious within.
Not having spot — Of
impurity from any sin.
Or wrinkle — Of
deformity from any decay.
Verse 28
[28] So
ought men to love their wives as their own bodies. He that loveth his wife
loveth himself.
As their own bodies —
That is
as themselves.
He that loveth his wife loveth himself — Which is not a sin
but an indisputable duty.
Verse 29
[29] For
no man ever yet hated his own flesh; but nourisheth and cherisheth it
even as
the Lord the church:
His own flesh —
That is
himself.
Nourisheth and cherisheth — That is
feeds and clothes it.
Verse 30
[30] For
we are members of his body
of his flesh
and of his bones.
For we —
The reason why Christ nourishes and cherishes the church is
that close
connexion between them which is here expressed in the words of Moses
originally spoken concerning Eve.
Are members —
Are as intimately united to Christ
in a spiritual sense
as if we were
literally "flesh of his flesh
and bone of his bone."
Verse 31
[31] For
this cause shall a man leave his father and mother
and shall be joined unto
his wife
and they two shall be one flesh.
For this cause —
Because of this intimate union. Genesis 2:24.
── John Wesley《Explanatory Notes on Ephesians》
Eph. 5:15~16
A
driver stopped his car at an intersection and waited for the green signal. When
the green light came
he waited further to confirm it. That is
he waited until
the light turned green a second time! After that
he waited still further until
the green light flashed a third time
before he proceeded on his way. Absurd?
Of course. No one would drive like that.
But are there not Christians who live like
that driver drove? They are so overcautious that they wait for signs from God
wait to reconfirm the signs
and then wait for an auspicious moment to act.
They are waiting almost perpetually and can never redeem the time they wasted
or the opportunities they lost.
Eph. 5:25
The story is told of a prince and his family
who were captured by an enemy king. When brought before the enemy king
the
prisoner was asked
“What will you give me if I release you?” “Half of my
wealth
” was the prince’s reply.
“And if I release your children?”
“Everything I possess.”
“And if I release your wife?”
“Your Majesty
for her I would give myself
”
said the prince.
The king was so moved by the prince’s devotion
to his family that he freed them all. As they returned home
the prince said to
his wife
“Wasn’t the king a handsome man!” With a look of deep love for her
husband
she said to him
“I didn’t notice. I could keep my eyes only on the
one who was willing to give himself for my sake.”
Chapter 5. Be Full of Christ
Make the Most
of Every Opportunity
Understand the Lord's Will
I. Live a Life
of Love
II. Be Filled
with the Spirit
III. Relation
Between Wives and Husbands
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Five General Review
OBJECTIVES IN STUDYING THE CHAPTER
1) To see the importance of walking in love
light
and wisdom 2) To understand the responsibilities wives and husbands have toward each other 3) To appreciate the high esteem and great love the Lord has for His church SUMMARY
Paul continues to exhort Christians to walk in a manner worthy of theircalling (cf. 4:1). Having described the need to walk in unity and inpurity
he now urges them to imitate God and "walk in love" with Christas their example. Such love requires that all forms of immorality and filthy speech not even be named among them. Since the wrath of God isto come upon the sons of disobedience
Christians must not be deceivedby nor partake with those who engage in such evil deeds (1-6). Having passed from darkness to light in coming to Christ
we should also "walk as children of light". This includes producing the fruit ofthe Spirit such as goodness
righteousness and truth
therebydemonstrating what is acceptable to the Lord. We cannot participate inthe shameful works of darkness
but instead must expose them. This wedo by letting Christ's light shine in us
for such light will naturallymake the darkness manifest by way of contrast (7-14). As the days are evil and the time is short
Christians must "walk aswise" and make the best use of their time. This requires an
understanding of the Lord's will. Christians are also to be filled with the Spirit
as evidenced by singing together
praying with thanksgiving
and submitting to one another in the fear of God (15-21). The chapter ends with what we might describe as a call to "walk in matrimonial harmony". Wives are exhorted to respect their husbands
submitting to them as to the Lord. Husbands are commanded to love their wives as Christ loved the church
and even as they love their ownbodies. In the course of such instructions Paul takes the opportunity to reveal the Lord's desire to present to Himself a glorious church
holy and without blemish
which is why He gave Himself for it (22-33). OUTLINE
I. A CALL TO WALK IN LOVE (1-7)
A. AS CHRIST LOVED US (1-2) 1. Be followers of God as dear children (1) 2. Walk in love as Christ loved us (2) a. Who gave Himself for us b. As a sweet-smelling sacrifice to God B. NOT IN IMMORALITY AND WORLDLINESS (3-7) 1. Things which should not even be named among saints (3-4) a. Fornication b. All uncleanness c. Covetousness d. Filthiness e. Foolish talking f. Coarse jesting -- Rather
giving of thanks 2. For such have no inheritance in the kingdom of Christ (5) a. No fornicator or unclean person b. No covetous man
who is an idolater 3. Upon sons of disobedience will come the wrath of God (6-7) a. So don't let anyone deceive you with empty words b. Do not be partakers with them II. A CALL TO WALK AS CHILDREN OF LIGHT (7-14)
A. AS THOSE WHO ARE NOW LIGHT IN THE LORD (7-10) 1. Though once darkness
they are now light in the Lord (7a ) 2. They should walk as children of light (7b-10) a. Bearing the fruit of the Spirit (or light) in all goodness
righteousness and truth b. Proving what is acceptable to the Lord B. HAVING NO FELLOWSHIP WITH WORKS OF DARKNESS (11-14) 1. Instead expose them (11-12) a. For they are unfruitful b. It is even shameful to even speak of those things done in secret 2. Which shall be exposed (13-14) a. When made manifest by the light b. Thus we should be the light which Christ gives us III. A CALL TO WALK AS WISE (15-21)
A. WALKING CIRCUMSPECTLY (15-17) 1. Not as fools but as wise (15) 2. Redeeming the time
for the days are evil (16) 3. Not as unwise
but understanding the will of the Lord (17) B. FILLED WITH THE SPIRIT
NOT WINE (18-21) 1. Singing (19) a. Speaking to one another in psalms
hymns
spiritual songs b. Making melody in your heart to the Lord 2. Giving thanks (20) a. Always for all things b. To God the Father in the name of our Lord Jesus Christ 3. Submitting to one another in the fear of God (21) IV. A CALL TO WALK IN MATRIMONIAL HARMONY (22-33)
A. DUTIES OF WIVES (22-24) 1. Submit to their own husbands
as to the Lord (22-23) a. For the husband is the head of the wife b. Even as Christ is the head of the church and the Savior of the Body 2. Be subject to their husbands in everything
just as the church is subject to Christ (24) B. DUTIES OF HUSBANDS (25-32) 1. Love their wives
as Christ loved the church (25-27) a. He gave Himself for it b. This He did that He might: 1) Sanctify and cleanse the church through the washing of water by the word 2) Present it to Himself a glorious church a) Having no spot or wrinkle b) Holy and without blemish 2. Love their wives as their own bodies (28-32) a. For he who loves his wife loves himself b. For no one hated his own flesh
but nourishes and cherishes it 1) Even as the Lord does His church 2) For we are members of His body c. For in marriage man and woman become one
just as with Christ and His church C. SUMMARY OF DUTIES (33) 1. Let each man love his wife as himself (33a ) 2. Let the wife respect her husband (33b) REVIEW QUESTIONS FOR THE CHAPTER
1) What are the main points of this chapter?
- A call to walk in love (1-7) - A call to walk as children of light (8-14) - A call to walk as wise (15-21) - A call to walk in matrimonial harmony (22-33) 2) What are Christians to be? (1)
- Followers of God as dear children 3) How are we to walk (live)? (2)
- In love
even as Christ loved us and gave Himself for us 4) What things are not fitting for saints? (3-4)
- Fornication - All uncleanness - Covetousness - Filthiness - Foolish talking - Coarse jesting 5) What is fitting for saints? (4)
- The giving of thanks