Ephesians 5 Commentary

im 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. Verse 2 And walk in love - Let every act of life be dictated by love to God and man. As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation. Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins. An offering - 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. 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. 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. Verse 3 But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, 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. Let it not be once named - Let no such things ever exist among you, for ye are called to be saints. Verse 4 Neither filthiness - Αισχροτης· Any thing base or vile in words or acts. Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt. 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. 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. 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? Verse 5 For this ye know - Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. See on Eph 5:3 (note); and see the observations on the Greek article at the end of this epistle. Verse 6 Let no man deceive you - Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all sins and abominations in the sight of God; those who practice them are children of disobedience; and on account of such practices the wrath of God - Divine punishment, must come upon them. Verse 7 Be not ye therefore partakers with them - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, 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? Verse 8 For ye were sometimes (ποτε, formerly) darkness - While ye lived in darkness, ye lived in these crimes. But now are ye light in the Lord - When ye were in heathenish darkness ye served divers lusts and pleasures, but now ye have the light - the wisdom and teaching which come from God; therefore walk as children of the light - let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods. Verse 9 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. Verse 10 Proving what is acceptable - By walking in the light - under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to try, and bring to full proof, that by which God is best pleased. Ye shall be able to please him well in all things. Verse 11 Have no fellowship - Have no religious connection whatever with heathens or their worship. Unfruitful works of darkness - Probably alluding to the mysteries among the heathens, and the different lustrations and rites through which the initiated went in the caves and dark recesses where these mysteries were celebrated; all which he denominates works of darkness, because they were destitute of true wisdom; and unfruitful works, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had seen, heard, and done: hence they were called 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 . 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. Verse 12 For it is a shame even to speak - This no doubt refers to the Eleusinian and Bacchanalian mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the latter, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: It is a shame even to speak of those things which are done of them in secret; the abominations being of the most stupendous kind, and of the deepest dye. Verse 13 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. Verse 14 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. Verse 15 Walk circumspectly - Our word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man's interest by every possible and lawful means. But the original word 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. 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. Verse 16 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. 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. Verse 17 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 . 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. Verse 18 Be not drunk with wine, wherein is excess - This is a farther allusion to the Bacchanalian mysteries; in them his votaries got drunk, and ran into all manner of excesses. Plato, though he forbade drunkenness in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and ran into all kinds of extravagance. Hence it is probable that μεθυω, to get drunk, is derived from μετα, after, and θυω, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word ασωτια, which we translate excess, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy. But be filled with the Spirit - The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on Luk 9:39 (note), where the case of a Bacchanalian is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those discoveries of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is. Verse 19 Speaking to yourselves in psalms - We can scarcely say what is the exact difference between these three expressions. Psalms, ψαλμοι, may probably mean those of David. Hymns - Ὑμνοις· Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See Act 16:25 . Songs - Ωιδαις· Odes; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all πνευματικα, spiritual - tending to magnify God and edify men. Singing and making melody in your heart - The heart always going with the lips. It is a shocking profanation of Divine worship to draw nigh to God with the lips, while the heart is far from him. It is too often the case that, in public worship, men are carried off from the sense of the words by the sounds that are put to them. And how few choirs of singers are there in the universe whose hearts ever accompany them in what they call singing the praises of God! Verse 20 Giving thanks always - God is continually loading you with his benefits; you deserve nothing of his kindness; therefore give him thanks for his unmerited bounties. God and the Father - That is: God, who is your Father, and the Father of mercies. See the observations on the Greek article at the end of this epistle. In the name of our Lord Jesus - He is the only mediator; and through him alone can ye approach to God; and it is for his sake only that God will hear your prayers or receive your praises. Verse 21 Submitting - one to another - Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule. In the fear of God - Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other's burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβῳ Θεου, in the fear of God, εν φοβω Χριστου, in the fear of Christ, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense. Verse 22 Wives, submit yourselves unto your own husbands - As the Lord, viz. Christ, is the head or governor of the Church, and the head of the man, so is the man the head or governor of the woman. This is God's ordinance, and should not be transgressed. The husband should not be a tyrant, and the wife should not be the governor. Old Francis Quarles, in his homely rhymes, alluding to the superstitious notion, that the crowing of a hen bodes ill luck to the family, has said: - "Ill thrives the hapless family that shows A cock that's silent, and a hen that crows: I know not which live most unnatural lives, Obeying husbands or commanding wives." As unto the Lord - The word Church seems to be necessarily understood here; that is: Act under the authority of your husbands, as the Church acts under the authority of Christ. As the Church submits to the Lord, so let wives submit to their husbands. Verse 23 For the husband is the head of the wife - This is the reason which the apostle gives for his injunctions. See above. He is the Savior of the body - As Christ exercises authority over the Church so as to save and protect it, so let the husband exercise authority over his wife by protecting, comforting, and providing her with every necessary and comfort of life, according to his power. Verse 24 In every thing - That is, every lawful thing; for it is not intimated that they should obey their husbands in any thing criminal, or in any thing detrimental to the interests of their souls. The husband may be profligate, and may wish his wife to become such also; he may be an enemy to true religion, and use his authority to prevent his wife from those means of grace which she finds salutary to her soul; in none of these things should she obey him. Verse 25 Husbands, love your wives - Here is a grand rule, according to which every husband is called to act: Love your wife as Christ loved the Church. But how did Christ love the Church? He gave himself for it - he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to save it, so husbands should, by all means in their power, labor to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his love to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection. Verse 26 That he might sanctify and cleanse it - The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odors and with other things, for the purifying of women. See the case of Esther, Est 2:12 ; see also Psa 45:13 , Psa 45:14 ; Eze 16:7-14 . With the washing of water - Baptism, accompanied by the purifying influences of the Holy Spirit. By the word - The doctrine of Christ crucified, through which baptism is administered, sin canceled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all. Verse 27 That he might present it to himself - It was usual to bring the royal bride to the king in the most sumptuous apparel; and is there not here an allusion to Psa 45:13 , Psa 45:14 : The king's daughter (Pharaoh's) is all glorious within, her clothing is of wrought gold; she shall be brought unto the king (Solomon) in raiment of needlework? This presentation here spoken of by the apostle will take place on the last day. See the note on 2Cor 11:2 . A glorious Church - Every way splendid and honorable, because pure and holy. Not having spot - Σπιλος· No blemish on the face; no spots upon the garment; the heart and life both holy. Wrinkle - Ῥυτιδα· No mark of superannuation or decay. The word is commonly applied to wrinkles on the face, indicative of sickness or decrepitude. Holy and without blemish - In every sense holy, pure, and perfect. Now it was for this purpose that Christ gave himself for the Church; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the word - the doctrine of reconciliation through faith in his blood. And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, cleansed, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing. How vain is the pretension of multitudes to be members of the true Church while full of spots, wrinkles, blemishes, and Many such things; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul's meaning? See the notes on Eph 3:14 , etc. Verse 28 As their own bodies - For the woman is, properly speaking, a part of the man; for God made man male and female, and the woman was taken out of his side; therefore is she flesh of his flesh, and bone of his bone; and therefore, he that loveth his wife loveth himself, for they two are one flesh. The apostle, in all these verses, refers to the creation and original state of the first human pair. Verse 29 No man ever yet hated his own flesh - And this is a natural reason why he should love his wife, and nourish and cherish her. Verse 30 We are members of his body - He has partaken of our nature, as we have partaken of the nature of Adam. And as he is the head of the Church and the Savior of this body; so we, being members of the Church, are members of his mystical body. That is, we are united to him by one Spirit in the closest intimacy, even similar to that which the members have with the body. Verse 31 Shall be joined unto his wife - Προσκολληθησεται· He shall be glued or cemented to her; and, as a well-glued board will sooner break in the whole wood than in the glued joint, so death alone can part the husband and wife; and nothing but death should dissolve their affection. See the notes on Gen 2:21-24 (note). Verse 32 This is a great mystery - Το μυστηριον τουτο μεγα εστιν· This mystery is great. Sacramentum hoc magnum est; this sacrament is great. - Vulgate. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter, ( Eph 5:33 (note)). Verse 33 Nevertheless - Πλην· Moreover, or therefore, on the consideration of God's design in the institution of marriage, let every one of you love his wife as himself, because she is both naturally and by a Divine ordinance a part of himself. That she reverence her husband - Let the wife ever consider the husband as her head, and this he is, not only by nature, but also by the ordinance of God. These are very important matters, and on them the apostle lays great stress. See the following observations. There is one subject in the preceding verse on which I could not enlarge sufficiently in the notes, and which I have reserved for this place; viz. what the apostle says concerning the mystery of marriage, which certainly has a deeper meaning than what is generally apprehended. Dr. Macknight has some good observations on this part of the subject, which I shall beg leave to lay before my readers. 1. "The apostle calls the formation of Eve from Adam's body, his marriage with her; and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which hitherto had been kept secret, but which he had discovered in the 30th verse. For there, in allusion to what Adam said concerning Eve, 'This now is bone of my bones, and flesh of my flesh,' the apostle says, concerning Christ and believers: We are bone of his bones, and flesh of his flesh: that is, we are parts of his body, the Church. And by this application of Adam's words concerning Eve to Christ and to his Church, he intimates, First, That the formation of Eve of a rib taken out of Adam's body was a figure of the regeneration of believers by the breaking of Christ's body, mentioned Eph 5:25 . Secondly, That Adam's love to Eve, on account of her being formed of his body, was a figure of Christ's love to believers because they are become his body, Eph 5:30 . Thirdly, That Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned Eph 5:27 . For he left his Father to be united to his Church. 2. "In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction, being invented, it was necessary to make such striking actions and events as could not easily be forgotten emblems of the instruction meant to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her by marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection; and Eve herself, who was formed of a rib taken from Adam's side, was a natural image of believers, who are regenerated, both in their body and in their mind, by the breaking of Christ's side on the cross. Thus, the circumstances which accompanied the formation of Eve being fit emblems of the formation of the Church, we may suppose they were brought to pass to prefigure that great event; and, by prefiguring it, to show that it was decreed of God from the very beginning. 3. "The aptness, however, of these images is not the only reason for supposing that the formation of Eve, and her marriage with Adam in paradise, were emblems of the regeneration of believers by the death of Christ, and of their eternal union with him in heaven. The singular manner in which Eve was formed, and the declaration at her marriage with Adam, 'Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh,' strongly lead to that conclusion. Eve was not formed of the dust of the earth, as all other living things were made, (not excepting Adam himself), but of a rib taken from Adam's side while he was in a deep sleep. Now, for this diversity, what reason can be assigned, if that which the apostle hath suggested is not admitted? Farther: unless some deep instruction were couched under the formation of Eve, what occasion was there for Adam, at his marriage with her, to declare, 'This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man: therefore shall a man leave,' etc.? For although the taking of Eve out of Adam might be a reason for Adam's affection towards her, it was no reason for the affection of his posterity towards their wives, who were not so formed. The reason of their love to their wives is their being creatures of the same species with themselves. This Eve might have been, though, like Adam, she had been formed of the dust of the earth. Wherefore Adam's declaration concerning Eve being taken out of his body, and concerning his love to her on that account, was intended for some purpose peculiar to himself; namely, as he was a type of Him who was to restore the human race by the breaking of his body on the cross, and who on that account loves them, and will unite them to himself for ever. Upon the whole, the formation of Eve and her marriage with Adam, and his love to and union with her because she was taken out of his side, and the declaration that, on that account, all his posterity should love their wives, and continue united to them through life, (a union which does not subsist among other animals), are events so singular, that I do not see what account can be given of them, unless, with the Apostle Paul, we suppose that, agreeably to the most ancient method of instruction, God intended these things as figurative representations of the regeneration of believers by the death of Christ, and of his eternal union with them in heaven; and that Adam and Eve were taught by God himself to consider them as such. 4. "It is no small confirmation of the apostle's emblematical interpretation of the formation and marriage of Eve, that in Scripture we find a variety of images and expressions founded on that interpretation. For example, Rom 5:14 , Adam is expressly called a type of him who was to come, on which account, 1Cor 15:45 , Christ is called the last Adam. Next, the catholic Church, consisting of believers of all nations, is called the body of Christ, and the members thereof are said to be members of his body, of his flesh, and of his bones; in allusion to the formation of Eve, the emblem of the Church. For, as Eve was formed of a rib taken out of Adam's body during his deep sleep, so believers are regenerated both in mind and body, and formed into one great society, and united to Christ as their head and governor, by the breaking of his body on the cross. Thirdly, to this emblematical meaning of the formation of Eve, our Lord, I think, alluded when he instituted his supper. For instead of appointing one symbol only of his death, he appointed two; and, in explaining the first of them, he expressed himself in such a manner as to show that he had his eye on what happened to Adam when Eve was formed: This is my body which is broken for you - for your regeneration. Fourthly, the eternal union of the regenerated with Christ after the resurrection is called a marriage, Rev 19:7 ; and the new Jerusalem, that is, the inhabitants of the new Jerusalem, the society of the redeemed, is termed the bride, the Lamb's wife; and the preparing of men for that happy union, by introducing them into the Church upon earth through faith, and by sanctifying them through the word, is called, 2Cor 11:2 , A fitting them for one husband, that at the resurrection they may be presented a chaste virgin to Christ; in allusion, I suppose, to the presenting of Eve to Adam, in order to her marriage with him; and to show that, in this expression, the apostle had the figurative meaning of Eve's marriage in his mind, he mentions, 2Cor 11:3 , the subtlety of the devil in deceiving Eve. Finally, the union of the Jewish Church with God, as the figure of the catholic Church, consisting of the regenerated of all nations, is by God himself termed a marriage, Jer 3:14 ; Ezekiel 16:8-32; and God is called the husband of that people, Isa 54:5 ; and their union to him by the law of Moses is termed, The day of their espousals, Jer 2:2 ." 1. A truly Christian marriage has an excellence, holiness, and unity in it, that cannot be easily described; and let it be observed that, while it prefigures the union of Christ with his Church, it is one means of giving children to the Church, and members to the mystical body of Christ. It is an ordinance of God, and, cannot be too highly honored; endless volumes might be written on its utility to man: without marriage, by which every man is assigned his own wife, and every woman her own husband, even the multitude of spurious births which would take place would fail to keep up the population of the earth; and natural, moral, and political wretchedness would be the consequence of promiscuous, fortuitous, and transitory connections. For without that ascertainment of peculiar property which marriage gives to every man in his wife, and to every woman in her husband, the human progeny would be unnoticed, unclaimed, uneducated, and totally neglected. This would continually increase the wretchedness, and in process of time bring about the total depopulation of the world. 2. The husband is to love his wife, the wife to obey and venerate her husband; love and protection on the one hand, affectionate subjection and fidelity on the other. The husband should provide for his wife without encouraging profuseness; watch over her conduct without giving her vexation; keep her in subjection without making her a slave; love her without jealousy; oblige her without flattery; honor her without making her proud; and be hers entirely, without becoming either her footman or her slave. In short, they have equal rights and equal claims; but superior strength gives the man dominion, affection and subjection entitle the woman to love and protection. Without the woman, man is but half a human being; in union with the man, the woman finds her safety and perfection. In the above remarks there are many things solid and useful; there are others which rest more on fancy than judgment. 3. Of marriage the Church of Rome has made a sacrament, and it is one of the seven which that Church acknowledges. That it is an ordinance of God is sufficiently evident; that he has not made it a sacrament is not less so. Though the minister of religion celebrates it, yet the regulation of it, in reference to inheritance, etc., is assumed by the state. This is of great moment, as by it many evils are prevented, and many political and domestic advantages secured. If a man enter hastily into this state it is at his own risk; after he has once entered it, the seal of the legislature is imposed upon it, and with his engagements, he cannot trifle. A consideration of this has prevented many hasty and disproportionate alliances. Though they might hope to trifle with the Church, they dare not do it with the state. Introduction Children should obey their parents, that they may live long and be happy, Eph 6:1-3 . Parents should be tender towards their children, Eph 6:4 . Servants should show all obedience and fidelity to their masters, Eph 6:5-8 . And masters should treat their servants with humanity, Eph 6:9 . All should be strong in the Lord, and be armed with his armor, because of their wily, powerful, and numerous foes, Eph 6:10-13 . The different parts of the Christian armor enumerated, Eph 6:14-17 . The necessity of all kinds of prayer and watchfulness, Eph 6:18-20 . Tychicus is commissioned to inform the Ephesians of the apostle's affairs, Eph 6:21 , Eph 6:22 . The apostolic benediction and farewell, Eph 6:23 , Eph 6:24 . Verse 1 Children, obey your parents - This is a duty with which God will never dispense; he commands it, and one might think that gratitude, from a sense of the highest obligations, would most strongly enforce the command. In the Lord - This clause is wanting in several reputable MSS., and in same versions. In the Lord may mean, on account of the commandment of the Lord; or, as far as the parents commands are according to the will and word of God. For surely no child is called to obey any parent if he give unreasonable or unscriptural commands. Verse 2 Honor thy father - See the notes on Exo 20:12 , etc., where this subject, together with the promises and threatenings connected with it, is particularly considered, and the reasons of the duty laid down at large. Verse 4 Fathers, provoke not your children to wrath - Avoid all severity; this will hurt your own souls, and do them no good; on the contrary, if punished with severity or cruelty, they will be only hardened and made desperate in their sins. Cruel parents generally have bad children. He who corrects his children according to God and reason will feel every blow on his own heart more sensibly than his child feels it on his body. Parents are called to correct; not to punish, their children. Those who punish them do it from a principle of revenge; those who correct them do it from a principle of affectionate concern. Bring them up, etc - Εκτρεφετε αυτα εν παιδειᾳ και νουθεσια Κυριου· literally, Nourish them in

Sermon for the Third Sunday in Lent; Ephesians 5:1-9 EXHORTATION TO BE IMITATORS OF GOD 1 This is a letter of admonition, instructing Christians, according to the plan underlying Paul's epistles, not to become sluggish and careless, but by their deeds to evince their faith, and honor and proclaim the Word he has taught them; for the sake of the gentiles and unbelievers, that these may not take offense at the doctrine of Christ. 2 To begin with, having shown that we were made children of God through Christ, he admonishes us to be followers, or imitators, of the Father, as beloved children. He employs the most endearing of terms-- V.1. “beloved children” --to persuade us by the Father's love to love even as we are loved. But what manner of love has God manifested toward us? It was not simply that love manifest in the fact that he gives temporal support to us unworthy beings in common with all the wicked on earth; that he permits his sun to rise on the just and on the unjust and sends rain on the grateful and on the ungrateful, as Christ mentions ( Mt 5:45 ) in connection with his command to be perfect even as our Father in heaven is perfect. Not only thus did God love us, but in a special way: he has given his Son for us. In addition to showering upon us both temporal and eternal blessings he has given his own self; he has completely poured out himself for us, with all he is, with all he has, with all he does,--and we were nothing but sinners, unworthy creatures, enemies and servants of the devil. More than this would be beyond even his grace and power. He who despises such glow of love, which fills all heaven and earth and is beyond all power to comprehend it; who does not permit this love to kindle and incite in him love for his neighbor whether enemy or friend--such a one is not likely ever to become godly or loving by such measures as laws or commandments, instruction, constraint or compulsion. 3 V.2. “Walk in love,” counsels the apostle. He would have our external life all love. But not the world's love is to be our pattern, which seeks only its own advantage, and loves only so long as it is the gainer thereby; we must love even as Christ loved, who sought neither pleasure nor gain from us but gave himself for us, not to mention the other blessings he bestows daily-- gave himself as a sacrifice and offering to reconcile God unto ourselves, so that he should be our God and we his children. Thus likewise should we give, thus should we lend, or even surrender our goods, no matter whether friends claim them or enemies. Nor are we to stop there; we must be ready to give our lives for both friends and enemies, and must be occupied with no other thought than how we can serve others, and how both our life and property can be made to minister to them in this life, and this because we know that Christ is ours and has given us all things. V.2. “To God for an odor of a sweet smell [for a sweet-smelling savor].” 4 This expression Paul takes from the Old Testament. There the temporal sacrifices are described as being “a sweet-smelling savor” unto God: that is, they were acceptable and well- pleasing to him; but not, as the Jews imagined, because of the value of the work or of the sacrifices in themselves. For such thoughts they were chastised by the prophets often enough. They were acceptable on the ground of the true sacrifice which they foreshadowed and encircled. Paul's thought is this: The sacrifices of the Old Testament have passed. Now all sacrifices are powerless but that of Christ himself; he is the sweet-smelling savor. This sacrifice is pleasing to God. He gladly accepts it and would have us be confident it is an acceptable offering in our stead. Moreover, there is no other sacrifice the Christian Church can offer for us. The once-offered Christ alone avails. Although, following his example, we present our bodies a sacrifice, as taught in Romans 12:1, yet we do not do so in behalf of ourselves or others; that is the function of the one sacrifice alone-Christ. Therefore, all sacrifices offered in the mistaken notion that they avail for us, or even secure forgiveness of sin, are wicked and unsavory. But more of this elsewhere. SINS NOT TO BE NAMED AMONG CHRISTIANS. V.3. “But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints.” 5 In naming uncleanness in addition to fornication, the reference is to all sensual affections in distinction from wedded love. They are too unsavory for him to mention by name, though in Romans 1:24 he finds it expedient to speak of them without disguise. However, also wedded love must be characterized by moderation among Christians. While there is a conjugal duty to be required by necessity, it is for the very purpose of avoiding unchastity and uncleanness. The ideal and perfect condition, it is true, would be cohabitation with a sole view to procreation; however, that is too high for attainment by all. 6 Paul declares that the sin he indicates should not be named of the Ephesians. Unquestionably, among Christians there will always be some infirm one to fall; but we must labor diligently, correcting, amending and restraining. We must not suffer the offense to go unchallenged, but curtail and remedy it, lest, as remarked in the preceding lesson, the heathen stumble, saying: “Christians tolerate such vices themselves; their conduct is not different from our own.” An occasional fall among Christians must be borne with so long as right prevails in general, and such things are neither tolerated nor taught, but reproved and amended. Paul gives the counsel ( Gal 6:1 ) that the brethren restore the fallen in a spirit of meekness; and he blames the Corinthians for not reproving them who sin. I Cor 5:2. A sin, once punished, is as if the sin did not exist; it is no longer a matter of reproach. 7 Likewise with covetousness: we are to understand it is not to be named of Christians. That is, should one be covetous, should one defraud another or contend with him about temporal advantage, as evidently was true of the Corinthians ( I Cor 6:1 ), the offense must not be suffered to go unreproved and uncorrected. The Gospel must be carefully upheld and preserved among the multitude, “that our ministration be not blamed.” 2 Cor 6:3. I make this point for the sake of those who, so soon as they observe that all Christians are not perfectly holy, but will occasionally stumble and fall, imagine there is no such thing as a Christian and the Gospel is impotent and fruit-less. Just as if to be a Christian meant the mountain already climbed and complete, triumphant victory over sin! The fact is, it is rather a contest, a battle. Wherever there is a contest, or a battle, some of the combatants will flee, some will be wounded, some will fall and some even be slain. For warfare is not unaccompanied by disaster if it be real warfare. 8 The writer of the epistle goes on to assign the reason why it does not sound well to hear such things concerning Christians--because they are saints and it behooves saints to be chaste and moderate, and to practice and teach these virtues. Note, he calls Christians “saints,” notwithstanding that in this life they are clothed with sinful flesh and blood. Doubtless the term is not applied in consequence of their good works, but because of the holy blood of Christ. For Paul says ( 1 Cor 6:11 ): “But ye were washed, but ye were sanctified, but ye were justified in the name of the Lord Jesus Christ, and in the Spirit of our God.” Being holy, we should manifest our holiness by our deeds. Though we are still weak, yet we ought duly to strive to become chaste and free from covetousness, to the glory and honor of God and the edifying of unbelievers. V.4. “Nor filthiness, nor foolish talking, or jesting, which are not befitting.” 9 “Filthiness”---scandalous talk--is unchaste language suggestive of fornication, uncleanness and carnal sins. It is common in taverns and generally found as accompaniment of gluttony, drunkenness and gambling. Especially were the Greeks frivolous and adepts in this respect, as their poets and other writers attest. What Paul refers to in particular is the lewd conversation uttered in public without fear and self-restraint. This will excite wicked thoughts and give rise to serious offenses, especially with the young. As he states elsewhere ( I Cor 15:33 ), “Evil companionships [communications] corrupt good morals.” Should there be any Christians forgetful enough to so transgress, the offense must be reproved; otherwise it will become general and give the congregation an ill repute, as if Christians taught and tolerated it the same as the heathen. FOOLISH TALKING AND JESTING. 10 By “foolish talking” is indicated the fables and tales and other lore in which the Greeks particularly abound--a people who possess a special faculty for fiction of this sort. Similar are the tales commonly related by our women and maidens while spinning at the distaff, also those which knaves are fond of relating. Here belong also worldly songs which either relate lewd matters or turn upon slippery, frivolous themes. Such are “The Priest of Kalenburg,” “Dietrich of Berne” and innumerable others. 11 Particularly unchristian is every kind of such buffoonery in the church when men are gathered to hear and learn the Word of God. But the practice is common where many come together. Even where at first things of a serious nature are discussed, men soon pass to frivolous, wanton, foolish talk, resulting in a waste of time and the neglect of better things. For instance, on the festival of Easter, foolish, ridiculous stories have been introduced into the sermon to arouse the drowsy. And at the Christmas services, the absurd pantomime of rocking a babe, and silly declamations in rhyme, have found vogue. Similarly the festivals commemorating the three holy kings, the passion of Christ, Dorothy and other saints were characterized. 12 In this category should also be classed the legends of the saints and the confused mass of lies concerning miracles, pilgrimages, masses, worship of saints, indulgences, and so on, which once dominated the pulpit. Yet these falsehoods are too gross to be called merely foolish. They are not just frivolous lies merely destructive of good morals, such as Paul refers to here, but they completely overthrow faith and the Word of God, making sainthood impossible. Such kind of jesting is altogether too serious. Those, however, who have seen into them treat them as lies of the same frivolous and abominable character as the fables or old women's tales mentioned by Paul 1 Tim 4:7. But while the latter are mere human tales which nobody believes, which no one will place reliance on, serving as mere occasion of merriment, without becoming a source of general moral corruption, an obstacle to improvement and a cause of cold, indolent Christianity, the falsehoods of the pulpit are diabolical tales held as truth in all seriousness, but a comedy for the devil and his angels. 13 “Jesting” has reference to those conversational expedients which pander to gaiety in the form of scandal; they are called among us banter and badinage. Laughter, mirth and gaiety is their purpose, and we meet with them generally in society and high life. Among the heathen, jesting was counted a virtue, and therefore received the title “eutrapelia” by Aristotle. But Paul calls it a vice among Christians, who certainly may find conversational expedients of a different kind, such as will inspire a cheerful and joyous spirit in Christ. True, Christians are not all so pure but that some may err in this matter; but the Christian Church does not command jesting, nor suffer any member to abandon himself to the practice. It reproves and prohibits it, particularly in religious assemblies, and in teaching and preaching. For Christ says ( Mt 12:36 ) that at the last day men must give account of every idle, unprofitable word they have spoken. Christians should be a very firm, though courteous, people. Courtesy should be coupled with seriousness, and seriousness with courtesy, according to the pattern of the life of Christ supplied in the Gospel. V.4. “Which are not befitting.” 14 Paul apparently would include in the catalog all unprofitable language of whatever name. I would call those words unprofitable which serve not to further the faith nor to supply the wants of the body and preserve it. We have enough else to talk about during this short lifetime, if we desire to speak, enough that is profitable and pleasant, if we talk only of Christ, of love and of other essential things. The apostle mentions the giving of thanks. It should be our daily and constant employment to praise and thank God, privately and publicly, for the great and inexpressible treasures he has given us in Christ. But it appears that what is needful is relegated to the rear, while objects of indifference are brought to the fore. Now, mark you, if Paul will not tolerate banter and suggestive conversation among Christians, what would he say of the shameful backbiting which is heard whenever people meet, though but two individuals? Yes, what would be his judgment of those who in public preaching clinch and claw, attack and calumniate each other? FRUITLESS CHRISTIANS ARE HEATHEN. V.5. “For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.” 15 Hereby he declares in dry words that the man who does not exhibit the fruits of faith is a heathen under the name of a Christian. Here is absolute condemnation in a word. The whoremonger is a denier of the faith; the unclean person is a denier of the faith; the covetous individual is a denier of the faith: all are rebellious, perjured and faithless toward God. Paul tells Timothy ( I Tim 5:8 ): “But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.” How could he utter anything more severe, more terrifying? He begins, “For this ye know.” In other words: Doubt not; do not find vain comfort in the thought that this is a jest or an aspersion. A Christian name, and association with Christians, will count for nothing. It will profit you as little as it profits the Jews to be Abraham's seed and disciples of Moses. Christ's words ( Mt 7:21 ) concern every man: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.” There must be performance; faith must be manifested by works. 16 If the great fire of divine love which he uses as his first argument will not draw us, then may the terrible threat of hell fire prove a sufficient incentive. In other words, if men follow not God, walking in love and showing their faith by their deeds, let them know they are not God's children, not heirs in his kingdom, and therefore are unquestionably heirs of the evil one in hell. He who is unmoved by the threats of hell fire must truly be a stick or a stone; indeed, he must have a heart like an anvil, as Job says. 17 The writer of the epistle passes unusually severe sentence upon the covetous man, for he calls him an idolater, or a worshiper of a false God. Plainly, Paul entertained special enmity against the covetous, for in Colossians 3:5 he defines this sin in a similar manner. His reasoning, I judge, is this: All other sinners turn to use what they have and make it subservient to their lusts. Fornicators and the unclean make their bodies serve their pleasure. The haughty employ property, art, reputation and men to secure honor to themselves. The unhappy idolater alone is servant to his possessions; his sin is to save, guard and preserve property. He dare not make use of it either for himself or for others, but worships it as his god. Rather than touch his money, he would suffer both the kingdom of God and of the world to perish. He will not give a farthing to the support of a preacher or a schoolmaster for the sake of advancing God's kingdom. Because he places his confidence, his trust, in his money rather than in the living God, whose promises concerning ample support are abundant, his real God is his money, and to call him an idolater is entirely just. And, in addition, he must renounce heaven! A shameful vice, indeed! O contemptible Unbelief! what a dangerous vice art thou! DECEPTION BY EMPTY WORDS. V.6. “Let no man deceive you with empty words.” 18 This applies to those who gloss their unchastity over, as if it were but a trivial sin. And some have been even such vulgar teachers as to consider no unchastity evil except adultery, and to accept it as a normal function, like eating and drinking. The Greek philosophers and poets were of this class. And Terence says, “It is neither a sin nor a shame for a youth to commit fornication.” To obey such doctrine would be to know nothing of God and to live in the lust of concupiscence, like the gentiles who know not God, of whom we heard in the preceding lesson. All arguments of this character are vain words; they may fascinate the reason after a fashion; yet they are vain and futile, unable to profit their authors. Covetousness likewise has much false show and glitter. When one defrauds another or seeks his own advantage to the injury of others, his act is not at all called sin, but cleverness, economy and sagacity, though meanwhile the poor must suffer want and even die of hunger. Such arguments are merely the specious and blind utterances of heathen, contrary to Christian love. 19 But we have additional light upon this subject, showing that because of such practices the wrath of God comes upon the unbelieving. In First Corinthians 10:8 are cited numerous examples of punishment for the sin of fornication. See also Num 25. Again, because of wantonness, covetousness and unchastity, the entire world was destroyed by the flood. This is a severe utterance but true and indubitable. V.6. “For because of these things cometh the wrath of God upon the sons of disobedience.” “Sons of disobedience”--in other words, they who have fallen from the faith. Thus we see that he who does not show his faith by his deeds, is accounted practically an infidel. In fact, he is worse than an infidel; he is an apostate Christian, or an apostate from the faith. Therefore comes the wrath of God upon such, even here on earth. This is why we Germans must suffer so much famine, pestilence, war and bloodshed to come upon us. 20 Among these idle chatterers and misleading teachers the sluggards and drones should beware of being classified, who, with better light than the heathen, know full well that covetousness and unchastity are sin. While they teach nothing to controvert this, they notwithstanding trust for salvation in a faith barren of works, on the ground that works cannot effect salvation. They know full well that a faith barren of works is nothing, is a false faith; that fruit and good works must follow a genuine faith of necessity. Nevertheless they go on in carnal security, without fear of the wrath and judgment of God, who wants the old Adam to be crucified, and to find good fruit on good trees. It is possible that St. Paul does not refer in this passage to those who, like the heathen, teach and maintain by specious arguments that unchastity is no sin; nevertheless there is reason to apprehend that the reward of the heathen will be meted out to them likewise; for they live like the heathen, being strangers to both chastity and kindness. And our apprehension is so much more justified because they have a better knowledge of the wrong they commit. This is Paul's standpoint when he asks ( Rom 2:3 ): “And reckonest thou this, O man, who judgest them that practice such things, and doest the same, that thou shalt escape the judgment of God?” “After thy hardness and impenitent heart,” he adds, thou “treasurest up for thyself wrath.” V.7, 8. “Be not ye therefore partakers with them; for ye were once darkness, but are now light in the Lord.” 21 Peter similarly counsels ( I Pet 4:3 ) to let the time past of our lives suffice us to have wrought the will of the gentiles, and no longer be partakers with them, but live the rest of our time to the will of God. While we were gentiles we knew not that all those things were sin, because of the darkness of unbelief, which prevented our knowing God. But now we have become a light in the Lord. That is, we have been so amply enlightened through Christ that we not only know God and what he desires, and understand what sin and wrong are, but we are also able to light others, to teach them what we know. Paul commends the Philippians for being a light in the world, among an evil and untoward generation. Phil. 2:15. And, similarly, when we were gentiles we not only were darkened, not only were ignorant and went astray, but we were darkness itself, leading others into the same condition by our words and deeds. We have reason, then, to be thankful unto him who has called us out of darkness into his marvelous light ( I Pet 2:9 ), and to “walk as children of light.” V.9. “For the fruit of the light [Spirit] is in all goodness and righteousness and truth.” 22 Since Paul is speaking of light, it would have been more to the point had he said “fruit of the light,” in accordance with the Latin version, than “fruit of the Spirit,” the Greek rendering. And who knows but it may, in the Greek, have been altered to harmonize with Galatians 5:22, where Paul speaks of the “fruit of the Spirit”? It matters little, however; evidently “Spirit” and “light” are synonymous in this place. “Goodness” is the fruit of light, or of the Spirit, as opposed to covetousness. The Christian is to be good; that is, useful, gladly working his neighbor's good. “Righteousness,” as fruit of the Spirit among men--for the Spirit also “is righteous before God”--is opposed to covetousness. The Christian must not take another's possessions by force, trickery or fraud, but must give to each his due, his own, even to the heathen authorities. See Rom 13:1. “Truth” is the fruit of the Spirit as opposed to hypocrisy and lies. A Christian is not only to be truthful in word, but honest in life. He should not bear the name without the works; he cannot be a Christian and yet live a heathenish life, a life of unchastity, covetousness and other vices. Sermon for the Twentieth Sunday After Trinity Sunday; Ephesian

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!

Ephesians Chapter 5 This chapter is a continuation of the practical exhortations commenced in chapter 4. It comprises the following points, or subjects:-- 1. The exhortation to be followers of God, and to walk in love, Eph 5:1,2. 2. The duty of avoiding the impure practices of the surrounding heathen, and of wholly breaking off from the vices in which even they themselves had indulged, before their conversion to Christianity, Eph 5:3-17. 3. The apostle cautions them particularly against the use of wine, and the revelry which attends its use; and exhorts them rather to engage in the exercises to which the Holy Spirit would prompt them, and to the services of praise and thanksgiving, Eph 5:15-20. 4. He exhorts them to mutual subjection; and particularly enjoins on wives the duty of being subject to their husbands, Eph 5:21-24. 5. The chapter closes with a statement of the duty of husbands to love their wives, illustrated by that which Christ showed for the church, Eph 5:25-33. Verse 1. Be ye therefore followers of God. Gr., "Be imitators-- μιμηται--of God." The idea is not that they were to be the friends of God, or numbered among his followers, but that they were to imitate him in the particular thing under consideration. The word "therefore"--ουν--connects this with the previous chapter, where he had been exhorting them to kindness, and to a spirit of forgiveness, and he here entreats them to imitate God, who was always kind and ready to forgive. Comp. Mt 5:44-47. As he forgives us, ( Eph 4:32 ) we should be ready to forgive others; as he has borne with our faults, we should bear with theirs; as he is ever ready to hear our cry when we ask for mercy, we should be ready to hear others when they desire to be forgiven; and as he is never weary with doing us good, we should never be weary in benefiting them. As dear children. The meaning is, "as those children which are beloved follow the example of a father, so we, who are beloved of God, should follow his example." What a simple rule this is! And how much contention and strife would be avoided if it were followed! If every Christian who is angry, unforgiving, and unkind, would just ask himself the question, "How does God treat me?" it would save all the trouble and heart-burning which ever exists in the church. (*) "followers" "imitators"Verse 2.

Cautions against Impurity. ( a. d. 61.) 1 Be ye therefore followers of God, as dear children; 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 sweetsmelling savour. Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, v. 2 . This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice—a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it. Preservatives from Impurity; Cau

And walk in love. That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation. Jn 13:34. As Christ also hath loved us. We are to evince the same love for one another which he has done for us. He showed his love by giving himself to die for us, and we should evince similar love to one another, 1Jn 3:16. And hath given himself for us. This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them, 1Jn 3:16. An offering. The word here used--προσφοραν--means, properly, that which is offered to God --in any way, or whatever it may be. It is, however, in the Scriptures, commonly used to denote an offering without blood--a thank-offering--and thus is distinguished from a sacrifice, or a bloody oblation. The word occurs only in Acts 21:26, 24:17, Rom 15:16, Eph 5:2, Heb 10:5,8,10,14,18. It means here that he regarded himself as an offering to God. And a sacrifice, θυσιαν. Christ is here expressly called a Sacrifice --the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the killing of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of life, which was supposed to reside in the blood, ( Rom 3:25,) and hence it was necessary that blood should be shed. Christ was such a sacrifice; and his love was shown in his being willing that his blood should be shed to save men. For a sweet-smelling savour. 2Cor 2:15, where the word savour is explained. The meaning here is, that the offering which Christ made of himself to God was like the grateful and pleasant smell of incense, that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in the salvation of men. The meaning of this in the connexion here is, that the offering which Christ made was one of love. So, says Paul, do you love one another. Christ sacrificed himself by love, and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice everything which opposes it, and it will be acceptable to God. He will approve all which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son. (a) "as Christ" Jn 13:34 (b) "sweet-smelling savour" Lev 1:9 Verse 3. But fornicati

tions and Admonitions. ( a. d. 61.) 3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness ( v. 4 ), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, ch. iv. 29 . Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth? I. To fortify us against the sins of uncleanness, &c., the apostle urges several arguments, and prescribes several remedies, in what follows, 1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, &c., v. 5 . They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, &c. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: " Let no man deceive you with vain words, &c., v. 6 . Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words. " Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, v. 7 . "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, &c., v. 8 . The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy— Proving what is acceptable unto the Lord ( v. 10 ), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins. 2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, v. 9 . This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, v. 11 . Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessary to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, &c., v. 12 . They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, v. 13 . The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, &c. ( v. 14 ); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa. lx. 1 . Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution ( v. 15 ): See then, &c. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time ( v. 16 ), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment—one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. " Wherefore, " says the apostle ( v. 17 ), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom. II. In the three following verses the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: And be not drunk with wine, v. 18 . This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asotia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time. 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts, 3. To sing unto the Lord, v. 19 . Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, &c. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, &c. Observe here, (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory. (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, v. 20 . We are appointed to sing psalms, &c., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God. Duties of Husbands and Wives. (

on. A common vice among the heathen then as it is now, and one into which they were in special danger of falling. Rom 1:29; 1Cor 6:18. And all uncleanness. Impurity of life. Rom 1:24. Comp. Rom 6:9, Gall 5:19, Eph 4:19, Col 3:5. Or covetousness. The connexion in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be named among them. What was Paul's estimate, then, of covetousness? He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name. See Eph 5:5. The covetous man, according to Paul, is to be ranked with the sensual, and with idolaters, ( Eph 5:5,) and with those who are entirely excluded from the kingdom of God. Is this the estimate in which the vice is held now? Is it the view which professing Christians take of it? Do we not feel that there is a great difference between a covetous man and a man of impure and licentious life? Why is this? Because (1.) it is so common; (2.) because it is found among those who make pretensions to refinement and even religion; (3.) because it is not so easy to define what is covetousness, as it is to define impurity of life; and (4.) because the public conscience is seared, and the mind blinded to the low and groveling character of the sin. Yet is not the view of Paul the right view? Who is a covetous man? A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this? The time may come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when TO COVET will be considered as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world's conversion will probably be not a distant event. Let it not be once named among you. That is, let it not exist; let there be no occasion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that it is wrong to mention these vices for the purpose of rebuking them, or cautioning those in danger of committing them--for Paul himself in this manner mentions them here, and frequently elsewhere--but that they should not exist among them. As becometh saints. As befits the character of Christians, who are regarded as holy. Literally, "as becometh holy ones "--αγιοις. (c) "and all uncleanness" 1Cor 6:18, 1Thes 4:3 (d) "among you" Eph 5:12 Verse 4. Neither filthiness

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

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.

. That is, obscene or indecent conversation. Literally, that which is shameful, or deformed-- αισχροτης. The word does not elsewhere occur in the New Testament. Nor foolish talking. This word--μωρολογια--does not occur elsewhere in the New Testament. It means that kind of talk which is insipid, senseless, stupid, foolish; which is not fitted to instruct, edify, profit--the idle chit-chat which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment," Mt 12:36. Nor jesting. ευτραπελια. This word occurs also nowhere else in the New Testament. It properly means, that which is well-turned, (ευ well, and τρεπω-- to turn;) and then that which is sportive, refined, courteous; and then urbanity, humour, wit; and then jesting, levity--which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners, (comp. 1Pet 3:8;) and the reference, therefore, must be to that which is light and trifling in conversation; to that which is known among us as jesting. It may be observed, (1.) that courteousness is not forbidden in the Scriptures, but is positively required, 1Pet 3:8. (2.) Cheerfulness is not forbidden--for if anything can make cheerful, it is the hope of heaven. (3.) Pleasantry cannot be forbidden. I mean that quiet and gentle humour that arises from good-nature, and that makes one good-natured in spite of himself. Such are many of the poems of Cowper, and many of the essays of Addison in the "Spectator"-- benevolent humour which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity as with the gospel. Where were they seen in the conversation of the Redeemer? Where in the writings of Paul? Which are not convenient. That is, which are not fit or proper; which do not become the character of Christians. Rom 1:28. Christians should be grave and serious, though cheerful and pleasant. They should feel that they have great interests at stake, and that the world has too. They are redeemed--not to make sport; purchased with precious blood--for other purposes than to make men laugh. They are soon to be in heaven--and a man who has any impressive sense of that will habitually feel that he has muck else to do than to make men laugh. The true course of life is midway between moroseness and levity; sourness and lightness; harshness and jesting. Be benevolent, kind, cheerful, bland, courteous, but serious. Be solemn, thoughtful, deeply impressed with the presence of God and with eternal things, but pleasant, affable, and benignant. Think not a smile sinful; but think not levity and jesting harmless. But rather giving of thanks. Thanks to God, or praises, are more becoming Christians than jesting. The idea here seems to be, that such employment would be far more appropriate to the character of Christians, than idle, trifling, and indelicate conversation. Instead, therefore, of meeting together for low wit and jesting; for singing songs, and for the vulgar discourse which often attends such "gatherings" of friends, Paul would have them come together for the purpose of praising God, and engaging in his service. Men are social in their nature; and if they do not assemble for good purposes, they will for bad ones. It is much more appropriate to the character of Christians to come together to sing praises to God, than to sing songs; to pray, than to jest; to converse of the things of redemption, than to tell anecdotes; and to devote the time to a contemplation of the world to come, than to trifles and nonsense. (e) "which are not convenient" Rom 1:28 Verse 5. For this ye know. Be assured of this. The object h

ere is, to deter from indulgence in those vices by the solemn assurance that no one who committed them could possibly be saved. Nor unclean person. No one of corrupt and licentious life can be saved. See Rev 22:15. Nor covetous man, who is an idolater. That is, he bestows on money the affections due to God. See Col 3:5. To worship money is as real idolatry as to worship a block of stone. If this be so, what an idolatrous world is this! How many idolaters are there in professedly Christian lands! How many, it is to be feared, in the church itself! And since every covetous man is certainly to be excluded from the kingdom of God, how anxious should we be to examine our hearts, and to know whether this sin may not lie at our door! Hath any inheritance, etc. Such an one shall never enter heaven. This settles the inquiry about the final destiny of a large portion of the world; and this solemn sentence our conscience and all our views of heaven approve. Let us learn hence, (1.) that heaven will be pure. (2.) That it will be a desirable place--for who would wish to live always with the licentious and the impure? (3.) It is right to reprove these vices, and to preach against them. Shall we not be allowed to preach against those sins which will certainly exclude men from heaven? (4.) A large part of the world is exposed to the wrath of God. What numbers are covetous! What multitudes are licentious! In how many places is licentiousness openly and unblushingly practised! In how many more places in secret! And in how many more is the heart polluted, while the external conduct is moral; the soul corrupt, while the individual moves in respectable society! (5.) What a world of shame will hell be! How dishonourable and disgraceful to be damned for ever, and to linger on in eternal fires, because the man was TOO POLLUTED to be admitted into pure society! Here, perhaps, he moved in fashionable life, and was rich, and honoured, and flattered; there he will be sent down to hell because his whole soul was corrupt, and because God would not suffer heaven to be contaminated by his presence! (6.) What a doom awaits the covetous man! He, like the sensualist, is to be excluded from the kingdom of God. And what is to be his doom? Will he have a place apart from the common damned--a golden palace and a bed of down in hell? No. It will be no small part of his aggravation that he will be doomed to spend an eternity with those in comparison with whom on earth, perhaps, he thought himself to be pure as an angel of light. (7.) With this multitude of the licentious mad the covetous, will sink to hell all who are not renewed and sanctified. What a prospect for the gay, the fashionable, the moral, the amiable, and the lovely, who have no religion! For all the impenitent and the unbelieving, there is but one home in eternity. Hell is less terrible from its penal fires and its smoke of torment, than from its being made up of the profane, the sensual, and the vile; and its supremest horrors arise from its being the place where shall be gathered all the corrupt and unholy dwellers in a fallen world; all who are so impure that they cannot be admitted into heaven. Why, then, will the refined, the moral, and the amiable not be persuaded to seek the society of a pure heaven? to be prepared for the world where holy beings dwell? (a) "no whoremonger" Heb 13:4, Rev 22:15 (*) "whoremonger" "fornicator" (b) "an idolator" Col 3:5 Verse 6. Let no man deceive you. Let no one, by artful plan

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

s, persuade you that there will be no danger from practising these vices. We may suppose that they would be under strong temptations to mingle in the gay and festive scenes where these vices were not frowned on, or where they were practised; or that they might be tempted to commit them by some of the plausible arguments which were then used for theft indulgence. Many of their friends may have been in these circles; and they would endeavour to convince them that such were the customs which had been long practised, and that there could be no harm still in theft indulgence. Not a few philosophers endeavoured, as is well known, to defend some of these practices, and even practised them themselves. Rom 1:1 and following. It required, therefore, all the authority of an apostle to convince them, that however plausible were the arguments in defence of them, they certainly exposed those who practised them to the wrath of God. For because of these things cometh the wrath of God. Rom 1:18; Rom 2:8; Rom 2:9. Upon the children of disobedience. Mt 1:1; Rom 2:8. (c) "with vain words" Jer 29:8,9 (1) "disobedience" "unbelief"Verse 7. Be not ye therefore partakers with them. Since the

se things displease God, and expose to his wrath, avoid them.Verse 8. For ye were sometimes darkness.

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

Eph 2:11, Eph 2:12; 1Cor 6:11. The meaning here is, that they were themselves formerly sunk in the same ignorance, and practised the same abominations. But now are ye light in the Lord. Light is the emblem of happiness, knowledge, holiness. The meaning is, that they had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them. Walk as children of light. Mt 1:1, on the use of the word son or children. The meaning here is, that they should live as became those who had been enlightened to see the evil of sin, and the beauty of virtue and religion. Comp. Jn 12:36, where the same phrase occurs. (d) "ye were sometimes" Eph 2:11,12 (e) "in the lord" 1Thes 5:5 (f) "of light" Jn 12:36 Verse 9. For the fruit of the Spirit. That is, since the Ho

The fruit of the light - Opposite to " the unfruitful works of darkness," Eph 4:11 . Is in - That is, consists in. Goodness and righteousness and truth - Opposite to the sins spoken of, Eph 4:25 ,&c.

ly Spirit, through the gospel, produces goodness, righteousness, and truth, see that you exhibit these in your lives, and thus show that you are the children of light. On the fruits of the Spirit, Gall 5:22,23. Is in all goodness. Is seen in producing all kinds of goodness. He who is not good is not a Christian. (g) "of the Spirit" Gall 5:22 Verse 10. Proving what is acceptable unto the Lord. That is

, "Walk as children of light, Eph 5:8, thus showing what is acceptable to the Lord." Rosenmuller supposes that the participle is used here instead of the imperative. The meaning is, that by so living you will make a fair trial of what is acceptable to the Lord. The result on your happiness, in this life and the next, will be such as to show that such a course is pleasing in his sight. Dr. Chandler, however, renders it as meaning that by this course they would show that they discerned and approved of what was acceptable to the Lord. Rom 12:2, where a similar form of expression occurs. (h) "what is acceptable" Rom 12:2 Verse 11. And have no fellowship. See the sentiment here ex

Ephesians Preface To The Epistle Of Saint Paul To The Ephesians (1546 and 1522) In this Epistle, St. Paul teaches, first, what the Gospel is, telling how it was provided by God alone in eternity and earned and sent forth through Christ, so that all who believe on it become righteous, godly, living, saved men, and free from the law and sin and death. This he does in the first three chapters. Then he teaches that different doctrines and the commandments of men are to be avoided, so that we may remain true to one Head and become sure and genuine and complete in Christ alone, in Whom we have everything, so that we need nothing beside Him. This he does in chapter 4. Then he goes on to teach that we are to practice and prove our faith with good works, avoid sin, and fight with spiritual weapons against the devil, so that, through the Cross, we may be steadfast in hope.

pressed fully explained 2Cor 6:14 and following. The unfruitful works. The deeds of darkness that produce no benefit to the body or the soul. The word unfruitful is here used in contrast with the "fruit of the Spirit," Eph 5:9. But rather reprove them. By your life, your conversation, and all your influence. This is the business of Christians. Their lives should be a standing rebuke of a sinful world, and they should be ever ready to express their disapprobation of its wickedness in every form. (a) "with the unfruitful works" 1Cor 5:9,11 (b) "reprove them" 1Timm 5:20 Verse 12. For it is a shame even to speak, etc. Comp.

Reprove them - To avoid them is not enough.

In secret - As flying the light.

Rom 1:24; also Rom 1:25-32. It is still a shame to speak of the practices of the heathen. Missionaries tell us that they cannot describe the images on the car of Juggernaut, or tell us what is done in the idol temples. All over the world the same thing is true. The cheek of modesty and virtue would be suffused with shame at the very mention of what is done by the worshippers of idols; and the same is true of what is done by multitudes in Christian lands, who are not worshippers of idols. Their deeds cannot be described in the circles of the refined and the delicate; they cannot be told in the presence of mothers and sisters. Is there not emphasis here in the words, "even to SPEAK of those things?" If the apostle would not allow, them to name those things, or to speak of them, is it wise or safe for Christians now to be familiar with the accounts of those practices of pollution, and for ministers to portray them in the pulpit, and for the friends of "moral reform" to describe them before the world? The very naming of those abominations often produces improper associations in the mind; the description creates polluting images before the imagination; the exhibition of pictures, even for the purpose of condemning them, defiles the soul. There are some vices which, from the corruptions of the human heart, cannot be safely described; and it is to be feared that, under the plea of faithfulness, many have done evil by exciting improper feelings, where they should only have alluded to the crime, and then spoken in thunder. Paul did not describe these vices, he denounced them; he did not dwell upon them long enough for the imagination to find employment, and to corrupt the soul. He mentioned the vice, and then he mentioned the wrath of God; he alluded to the sin, and then he spoke of the exclusion from heaven. Comp. 1Cor 6:18. Which are done of them in secret. Many have supposed that there is an allusion here to the "mysteries" which were celebrated in Greece, usually at night, and far from the public eye. Many of these were indeed impure and abominable, but there is no necessity for supposing that there is such an allusion here. The reference may be to the vices which were secretly practised then as now; the abominations which flee from the eye of day, and which are performed far from the public gaze.Verse 13. But all things that are reproved. Marg., disco

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.

vered. The word here used properly means proved, demonstrated, reproved, or convicted, Jn 16:8; but it seems here to be used in the sense of disclosed, or discovered. The sense is, that its true nature is demonstrated; that is, it is made known. Are made manifest by the light. The sense is, "Light is the means of seeing what things are. We discern their form, nature, appearance by it. So it is with the gospel---the light of the world. It enables us to see the true nature of actions. They are done in darkness, and are like objects in the dark. Their form and nature cannot then be known; but, when the light shines, we see what they are." Comp. Jn 3:20, Jn 3:21. For whatsoever doth make manifest is light. "Anything which will show the real form and nature of an object deserves to be called light." Of the truth of this no one can doubt. The meaning in this connexion is, that that system which discloses the true nature of what is done by the heathen deserves to be considered as light; and that the gospel, which does this, should be regarded as a system of light and truth. It discloses the odiousness and vileness, and it stands thus in strong contrast with all the false and abominable systems which have upheld or produced those vices. (1) "reproved" "discovered" (c) "by the light" Jn 3:20,21 Verse 14. Wherefore he saith. Marg., or it. διολεγει

. The meaning may be, either that the Lord says, or the Scripture. Much difficulty has been experienced in endeavouring to ascertain where this is said. It is agreed on all hands that it is not found, in so many words, in the Old Testament. Some have supposed that the allusion is to Isa 26:19, "Thy dead men shall live--awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs," etc. But the objections to this are obvious and conclusive. (1.) This is not a quotation of that place, nor has it a resemblance to it, except in the word" awake." (2.) The passage in Isaiah refers to a different matter, and has a different sense altogether. Isa 26:19. To make it refer to those to whom the gospel comes is most forced and unnatural. Others have supposed that the reference is to Isa 60:1-3, "Arise, shine; for thy light is come," etc. But the objection to this is not less decisive. (1.) It is not a quotation of that passage, and the resemblance is very remote, if it can be seen at all. (2.) That is addressed to the church, calling on her to let her light shine; this, to awake and arise from the dead, with the assurance that Christ would give them light. The exhortation here is to Christians, to avoid the vices of the heathen around them; the exhortation in Isaiah is to the church, to rejoice and exult in view of the fact that the day of triumph had come, and that the heathen were to be converted, and to come in multitudes and devote themselves to God. In the design of the two passages there is no resemblance. Some have supposed that the words are taken from some book among the Hebrews which is now lost. Epiphanius supposed that it was a quotation from a prophecy of Elijah; Syncellus and Euthalius, from some writing of Jeremiah; Hippolytus, from the writing of some now unknown prophet. Jerome supposed it was taken from some apocryphal writings. Grotius supposes that it refers to the word light Eph 5:13, and that the sense is, "That light says; that is, that a man who is pervaded by that light, let him so say to another." Heumann, and after him Storr, Michaelis, and Jenning, (Jewish Ant. ii. 252,) suppose that the reference is to a song or hymn that was sung by the early Christians, beginning in this manner, and that the meaning is, "Wherefore, as it is said in the hymns which we sing, ' Awake, thou that sleepest; Arise from the dead; Christ shall give thee light.'" Others have supposed that there is an allusion to a sentiment which prevailed among the Jews, respecting the significancy of blowing the trumpet on the first day of the month, or the feast of the new moon. Maimonides conjectures that that call of the trumpet, especially in the month Tisri, in which the great day of atonement occurred, was designed to signify a special call to repentance; meaning, "You who sleep, arouse from your slumbers; search and try yourselves; think on your Creator; repent, and attend to the salvation of the soul." Burder, in Ros. Alt. u. neu. Morgenland, in loc. But all this is evidently conjecture. I see no evidence that Paul meant to make a quotation at all. Why may we not suppose that he speaks as an inspired man, and that he means to say, simply, that God now gives this command, or that God now speaks in this way? The sense then would be, "Be separate from sinners. Come out from among the heathen. Do not mingle with their abominations; do not name them. You are the children of light; and God says to you, Awake from false security, rouse from the death of sin, and Christ shall enlighten you." Whatever be the origin of the sentiment in this verse, it is worthy of inspiration, and accords with all that is elsewhere said in the Scriptures. Awake thou that sleepest. Arouse from a state of slumber and false security. Sleep and death are striking representations of the state in which men are by nature. In sleep we are, though living, insensible to any danger that may be near; we are unconscious of what may be going on around us; we hear not the voice of our friends; we see not the beauty of the grove or the landscape; we are forgetful of our real character and condition. So with the sinner. It is as if his faculties were locked in a deep slumber. He hears not when God calls; he has no sense of danger; he is insensible to the beauties and glories of the heavenly world; he is forgetful of his true character and condition. To see all this, he must be first awakened; and hence this solemn command is addressed to man. He must rouse from this condition, or he cannot be saved. But can he awaken himself? Is it not the work of God to awaken a sinner? Can he rouse himself to a sense of his condition and danger? How do we do in other things? The man that is sleeping on the verge of a dangerous precipice we would approach, and say, "Awake, you are in danger." The child that is sleeping quietly in its bed, while the flames are bursting into the room, we would rouse, and say, "Awake, or you will perish." Why not use the same language to the sinner slumbering on the verge of ruin, in a deep sleep, while the flames of wrath are kindling around him? We have no difficulty in calling on sleepers elsewhere to awake when in danger; how can we have any difficulty when speaking to the sinner? And arise from the dead. The state of the sinner is often compared to death. Eph 2:1. Men are by nature dead in sins; yet they must rouse from this condition, or they will perish. How singular, it may be said, to call upon the dead to rise! How could they raise themselves up? Yet God speaks thus to men, and commands them to rise from the death of sin. Learn then, (1.) that men are not dead in sin in any such sense that they are not moral agents, or responsible. (2.) That they are not dead in any such sense that they have no power of any kind. (3.) That it is right to call on sinners to arouse from their condition, and live. (4.) That they must put forth their efforts as if they were to begin the work themselves, without waiting for God to do it for them. They are to awake; they are to arise. It is not God who is to awake; it is not Christ who is to arise. It is the sinner who is to awake from his slumber, and arise from the state of death; nor is he to wait for God to do the work for him. And Christ shall give thee light. Christ is the light of the world. Jn 1:4, Jn 1:9; Jn 8:12; Heb 1:3. The idea here is, that if they will use all the powers with which God has endowed them, and arouse from their spiritual slumber, and make an appropriate effort for salvation, then they may expect that Christ will shine upon them, and bless them in their efforts. This is just the promise that we need, and it is all that we need. All that man can ask is, that if he will make efforts to be saved, God will bless those efforts, so that they shah not be in vain. Faculties of mind have been given us to be employed in securing our salvation; and if we will employ them as they were intended to be employed, we may look for the Divine aid; if not, we cannot expect it. "God helps those who help themselves;" and they who will make no effort for their salvation must perish, as they who will make no effort to provide food must starve. This command was indeed addressed at first to Christians; but it involves a principle which is applicable to all. Indeed, the language here is rather descriptive of the condition of impenitent sinners than of Christians. In a far more important sense they are "asleep," and are "dead;" and with the more earnestness, therefore, should they be entreated to awake, and to rise from the dead, that Christ may give them light. (2) "he saith" "it" (d) "Awake" Isa 60:1 Verse 15. See then that ye walk circumspectly. Carefully, anxiously

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.

, solicitous lest you fall into sin. The word rendered "circumspectly" --ακριβως--means, diligently; and the idea here is, that they were to take special pains to guard against the temptations around them, and to live as they ought to. Not as fools, but as wise. Not as the people of this world live, indulging in foolish pleasures and desires, but as those who have been taught to understand heavenly wisdom, and who have been made truly wise. (a) "circumspectly" Col 4:5 Verse 16. Redeeming the time. The word here rendered redeeming, mea

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.

s 5:15-21 THE CAREFUL WALK OF THE CHRISTIAN. 1 Paul’s admonition here is designed for those who, having heard the Gospel and made a fine start in believing, immediately imagine themselves secure and think they have accomplished all. Forgetful that they are still flesh and blood, and in the world and in contact with the devil’s kingdom, they live in unconcern, as if delivered from all danger, and the devil far fled. By the very reason of their security they are overcome of the devil and their own flesh, and fall unawares from the Gospel. They have just enough connection with it to be able to prate of it, boasting themselves Christians but giving no indication of the fact in their conduct. 2 Paul would tell them how, in view of these things, vigilance is essential to the Christian life. To regulate the life by keeping God’s will ever before the eyes, always conforming the conduct to it — this he calls walking circumspectly and being wise. If you for a moment lose sight of God’s will, the devil immediately possesses you and works pernicious results, transforming a Christian into an indolent, self-secure hypocrite; a hypocrite into a heretic and factionist; and a heretic into an open enemy. So the apostle here teaches that in all seriousness if we would secure ourselves against the craft and power of the devil we must be vigilant; we must be careful how we walk. In Satan we have an enemy bent on hindering us; on undermining our very foundation. 3 Consequently they who fail to keep earnest watch over their Christian life — that is, to have a care for soundness of belief and to gladly hear and obey the Word of God — are unwise, even foolish, and have no knowledge of God’s will. They have removed the light from before their eyes to behold instead a thing of their own imagination. They see as through a painted glass, presuming they do well in following such phantoms of their reason, until they are misled and defeated of the devil. THE WORD, THE GUIDE OF THE CHRISTIAN. 4 Therefore, not without reason does Paul warn Christians to be always wise and circumspect — to keep the Word of God before them. Upon so doing depends their wisdom and understanding. Let each one make it a matter of personal concern, and especially should it be the general interest of the congregation. Where care is not observed to retain the Word in the Church, but there are admitted to the pulpit brawlers who set forth their own fraudulent doctrines, the Church is injured; the congregation will soon be as the preacher. Again, if the individual fails to regulate his daily life — the affairs of his calling — by the Word of God; if he forgets the Word and absorbs himself in accumulating wealth; if he is tangled with secular interests, he soon becomes a cold and indolent Christian, then an erring soul, and finally utterly disregards God’s will and his Word. It is for these reasons God so frequently commands us in the Scriptures continually to explain and apply his Word, to hear it willingly and practice it faithfully, and to meditate upon it day and night. He would have our lives emanate from the Word in honor to God and gratitude to him — from the Word wherein we daily look as in a mirror. But care and diligence are necessary to bring it to pass, and we should faithfully assist each other by instruction, advice, and in other ways. 5 In my admonitions I have often enough urged those who have influence, to use all diligence in drawing the young to school, where they may receive proper instruction to become pastors and preachers; and I have earnestly advised that in cases of necessity ample financial provision be made for students. But, alas, few communities, few States, are interested in the matter. In all Germany, look at the bishops, princes, noblemen, the inhabitants of town and country — how confidently they go on sleeping and snoring in their indifference to the question. They presume to think there is no need for action; the matter will adjust itself; there will always be pastors and preachers. But assuredly they deceive themselves if they think they are consulting their best interests in this affair; for they will, as the text says, become foolish and fail to recognize the will of God. Therefore they will some day have to experience what they do not now believe: in a few years after our day they will seek preachers and find none; they will have to hear rude, illiterate dolts who, lacking understanding of the Word of God, will, like all stupid Papists, preach the vile, offensive things of the Pope, about consecrated water and salt, about gray gowns, new monasteries and the like. 6 Cry, preach and admonish as we will, no one will hear; foreseeing which, Paul prophesies that they who observe not God’s will, become unwise, foolish, and consequently waste the day of grace and neglect their salvation. Now, it is God’s will we should sanctify his name, love and advance his Word, and so aid in building up his kingdom. When we fulfill his will in these things, he will regard our desires, providing us with daily bread and granting peace and happiness. 7 Now, it should be our chief concern to preserve to ourselves the Word and will of God. That would truly be wisdom, and redeeming the time. But failing therein, it must be with us as with the unwise and fools; we will have to hear the declaration: “Since you refuse to sanctify my name, to advance my kingdom and to do my will, neither will I provide you daily bread, nor forgive your sins, nor keep from temptation and deliver from evil.” God will then permit us to deplore the great calamities of the world — its turmoil and wickedness, the cause whereof the world attributes to the Gospel. But the punishment just mentioned must be visited upon them who will not recognize the will of God and submit to it. These, however, desire to justify themselves and are unwilling to receive censure for having conducted themselves unwisely, even foolishly. 8 So much for a general observation upon the expression V.15. “walking wisely and circumspectly”; so much upon unwise conduct in regard to matters of vital importance to the Church, which have to do with the office of the ministry and with God’s Word. Where the ministry and the Word of God are preserved, there will always be some among the masses to attend upon the preaching of the Word and to conform their lives to it. But when the Bible leaves the pulpit, little good will be accomplished, even though one here and there be able to read the Scriptures for themselves and imagine they have no need of the preached Word. Where will the untaught masses stand? Note how it has been with the poor people in our time who were misled by Munzer and Munster, and their prophets and factionists. PUBLIC PREACHING OF THE WORD ENJOINED. Then let everyone lend earnest effort to promote public preaching of the Word everywhere, and public attendance upon that preaching; and thus rightly to found and build up the Church. Let him also put on the wedding garment himself (mentioned in the Gospel for today); let him take care to be found an earnest advocate of the Word of God, uninfluenced by thoughts common to the secure spirit: “Oh, there are pastors and preachers enough for me. I can hear or read the Word when I please; have access to it any day. I must give first attention to bread-winning and like things. Let others look out for themselves.” Take care, my dear sir; you can easily fail by carelessness here and be found without the wedding garment, perhaps may die without it, unaware how you are being deceived. Whose fault will it be but your own since you would not hear Paul’s admonition to walk wisely and circumspectly? 9 We should make provision while the opportunity is at our doors, for, judging from the present course of the world, it will not long retain what it has. Everywhere men are diligently helping to hunt down ministers, or at least to so bring to bear upon them hunger and poverty, to so oppose them with secret fraud, as to drive them from the land. And little trouble and labor will be required to accomplish it. We shall only too soon be rid of our ministers and have their places amply supplied by deceivers. I would much rather suffer in hell with Judas the Betrayer than to bear the guilt of accomplishing one minister’s death or of being instrumental in offering place to one deceiver. For it would not be so intolerable to suffer the anguish of the betrayer of Christ as to endure that of one who, by his sin in this respect, is responsible for the loss of countless souls. NECESSITY OF IMPROVING THE TIME. 10 Paul goes on to elaborate his admonition by explaining what it is to walk circumspectly and wisely — to V.16. “redeem the time, because the days are evil.” In other words: Think not happy days are in store for you and you may defer duty till better times; better times will never be. The devil is always in the world to hinder your every effort to do good, and his opposition increases with time. The longer you tarry, the less your power to accomplish good; wasted time only makes matters worse. Then redeem the time; grasp your opportunities as best you can. Let no interest be so dear to you as the promotion of God’s kingdom and the serving of the public in every good and useful way possible, whatever befall yourself. 11 Christ in like manner says to the Jews: “While ye have the light, believe on the light, that ye may become sons of light.” John 12:36. And Paul, after quoting from Isaiah 49:8, adds: “Behold, now is the acceptable time; behold, now is the day of salvation.” 2 Corinthians 6:2. So his counsel in our text means: Take heed you receive not the grace of God in vain. Or, neglect not the matter of your salvation; enjoy while you may the opportunity of furthering the kingdom of God, for the sake of your own and others’ salvation. Defer not the thing to another time, lest the opportunity escape you. Elsewhere ( Galatians 6:10 ) the apostle says, “As we have opportunity, let us work that which is good.” In other words: Act now, while you may. Your time passes with astonishing rapidity. Be not deceived, then, by the thought, “Oh, I can attend to the matter a year from now — two years — three.” That is simply foolish. It is an unwise conclusion of the thoughtless. Before they are aware, they have lost the salvation extended them. They defer to consider God’s will, putting it off for a season, until they shall have accomplished their own aims; then they have deferred too long. 12 The Lord comes to your door. You do not have to seek him. If you are grateful he tarries to speak with you. But if you let him pass by you will have to complain as did the bride in Song of Solomon 5:6: “I opened to my beloved; but my beloved had withdrawn himself, and was gone … I sought him, but I could not find him; I called him, but he gave me no answer.” Think not you will find the Lord when he has once gone, though you traverse the world. But while he is near you may seek and find; as Isaiah says ( Isaiah 55:6 ), “Seek ye Jehovah while he may be found.” If through your neglect he pass by, all seeking then will be vain. For more than twenty years in my cloister I experienced the meaning of such disappointment. I sought God with great toil and with severe mortification of the body, fasting, watching, singing and praying. In this way I shamefully wasted my time and found not the Lord. The more I sought and the nearer I thought I was to him, the farther away I got. No, God does not permit us to find him so. He must first come and seek us where we are. We may not pursue and overtake him. That is not his will. 13 Then be careful to avail yourself of the present opportunity. Embrace it while he is near, and faithfully consider what he requires of you. To ascertain this, go to the Creed and the Ten Commandments. They will tell you. Regulate your life by them. Be helped by the Lord’s Prayer. Begin with yourself; then pray for the Church. Let it be your desire that God’s name be everywhere sanctified and that your life conform to his will. If you are faithful in these things, assuredly you will walk wisely; you will avoid sin and do good. For the study and practice of these precepts will leave you no opportunity to do evil. God’s Word will soon teach you to sanctify his name, to extend his kingdom, to do your neighbor no injury in mind, body or estate. 14 Observe this is “redeeming the time.” This is employing it well, while the golden days last in which we have remission from pain and sin. Not such remission as the Pope grants in his jubilees, wherein he deceives the world. Right here let us be careful not to cheat ourselves with the false idea that salvation cannot escape us. Let it not be with us as befell the children of Israel, of whom it is said in Psalms 95:11 and Hebrews 4:3 that because of their unbelief they entered not into the rest of God. They would not accept their opportunity in the forty years wherein he gave them his Word and showed them his wonders, daily admonishing them and calling to repentance and faith. They but tempted and provoked him the more. Hence another admonition was given the people of God and a certain day appointed: “Today if ye shall hear his voice, harden not your hearts.” Hebrews 4:7. Every day with us is “today” and we are permitted to hear God’s voice still imploring us not to waste the time. 15 Surely we ought supremely to thank God, as the latter part of our text enjoins, for the great blessing of his nearness to us. We have his presence in our homes. He is with us at our board, by our couch — anywhere we desire him. He offers us all assistance and grants all we may ask. So gracious a guest should indeed receive our high esteem. We ought to honor him while he is with us. 16 Well may we pray, as I have said. There is too much slumbering everywhere in Germany. We cannot perceive how it is possible to preserve the Gospel and fill the pulpits for ten years longer. To such extent does wickedness rage in the world that blindness and error must sweep it as before. And no one will be to blame but the stupid bishops and princes, and those of us who esteem not the Word of God. INGRATITUDE WILL BE PUNISHED. Alas, that I am compelled against my will to be a prophet of ill to Germany. Yet it is not I, but the prayer of my Lord and your Lord; for according to its teachings he will say: “You neglected my Word. Unwilling to tolerate it, you persecuted and starved out its messengers. Therefore I will withhold your daily bread and give instead famine and war and murder, unto utter desolation; for you wish to have it so. Then when you cry for forgiveness of sins and deliverance from the evils come upon you, I will hear you as you heard my Word, my entreaties. I will leave you in your misfortunes as you left me and my Word.” 17 In fact, no one for a moment thinks of how God has signally, richly and graciously blessed us; how we are in possession of actual paradise — yes, the entire kingdom of heaven — if we only recognized the fact: and yet we shamefully, ungratefully and unreasonably reject the kingdom; as if it were not enough for us to overstep the Ten Commandments in our disobedience, but must even trample under foot the mercy God offers in the Gospel. Then why should we be surprised if he send down wrath upon us? What else is he to do but fulfill our Gospel passage for today, which threatens every individual rejecter and persecutor of God’s Son and his servants, by whom we are invited to the marriage — what else is God to do but send out a divine army of servants to arrest the career of such murderers and to terminate their existence? We are given a special illustration — an example to the world — in the instance of the fate of Jerusalem, and in fact of the entire Jewish nation. They sinned unceasingly against all God’s commandments, and when he proclaimed grace and offered forgiveness of sins, they trampled upon his mercy. Should Christ not revenge himself when they shamed and mocked his precious blood? 18 Unto all the abominable sins mentioned, we must heap blasphemies; for when wrath and punishment come upon us we make outcry, complaining that the Gospel — or the new doctrine, as it is now called — is responsible. The Jews blame us Christians alone for the fact that they are scattered throughout the world. Their prayers day and night are directed against us, in blasphemies and reproaches inexpressible. Nevertheless, it was not the Christians who harassed and scattered them, but the heathenish Roman emperor. But whom other than themselves have the Jews to blame for their condition? for they would not tolerate Christ, when he brought them only help and boundless grace. Refusing to accept him whom God gave and in whom he promised all blessings, they necessarily lost their daily bread from God, except as they rebelliously extort it by usury and wickedness. They had also to suffer the loss of their national life, their priesthood and public worship, forgiveness of sins and redemption, and so remain eternally captive under the wrath and condemnation of God. Such is the just and inevitable punishment of the unwise — the foolish — who refused to recognize their opportunity when Christ was with them. 19 With this terrible example before our eyes, we are still unrepentant, pursuing the same course the Jews followed, not only in disobedience to the will of God, but in rejecting his grace. For that grace we should earnestly long and pray, striving to secure to our children after us baptism, the ministry and the sacrament, in their purity. In return for our perversity, it will eventually be with us as with the Jews and other ungrateful persecutors and rejecters. 20 Then let him who will receive advice and help, faithfully heed Paul’s counsel and redeem the time, not sleeping away the blessed golden hour of grace; as Christ earnestly admonishes in the parable of the five foolish virgins. Matthew 25:13. The foolish virgins might have made their purchases in season, before the bridegroom’s arrival; but failing to attend to the matter until time to meet the bridegroom, they missed both the market and the wedding. 21 The ancient poets and sages make use of a similar illustration at the expense of the cricket or grasshopper. As the fable runs, when winter came the grasshoppers, having nothing to eat, went to the ants and asked them to divide their gathered store. “What did you in the summer time that you gathered nothing?” asked the ants. “We sang,” the grasshoppers replied. “If you sang in the summer, you must dance for it in the winter,” was the response. Similarly should fools unwilling to learn the will of God be answered. Terrible and alarming is the wrath of God when with scorn and mockery he turns away a soul. In Proverbs 1:24 and 26 he threatens: “Because I have called, and ye have refused; I have stretched out my hand, and no man hath regarded.... I also will laugh in the day of your calamity; I will mock when your fear cometh.” 22 Some may ask what Paul means by adding to the phrase, “Redeeming the time,” the modifier, “because the days are evil”; if we are to regard the present opportunity golden, why are the days evil? EVIL DOCTRINES EVER OPPOSE THE CHRISTIAN. 23 I answer: The time is unquestionably good so long as the Gospel is sounded — is faithfully preached and received. At the same time, even today the world is filled with evils, factions, false theories and bad examples of every sort; much of this wickedness is inherent in ourselves. With these things the Christian must always contend; the devil pursues, and our own flesh discourages us and allures from recognition and observance of the divine will. If we strive not against it, we shall soon lose sight of God’s will, to our own injury, even while listening to the Gospel. For the devil’s strongest fury is exerted to befoul the world with fanaticism, and to draw from the pure doctrine of faith into that evil even them who possess the Gospel. Moreover, being still flesh and blood we are always selfsecure, unwilling to be led by the Spirit, and indolent and unresponsive in relation to the Word of God and to prayer. Again, in the outward walks of life, in temporal conditions, only obstacles and evils meet us everywhere, impeding our spiritual progress and impelling us to suppress the Gospel and to rend the Church. 24 Let no one, then, expect to enjoy an era of peace and pleasure here on earth. Although the present time is in itself good, and God bestows upon us the golden year of his Word and his grace, yet the devil is here with his factions and followers, and our own flesh supports him. He corrupts the blessed days of grace at every possible opportunity, and so oppresses Christians that they must contend against him with their utmost strength and vigilance if they would not, through the influence of evils and obstacles, be wrested from the Gospel they have received, and if they would persevere therein unto the end. Wherefore, we have the best reasons to adapt ourselves to the present time in the best possible way; to walk wisely and circumspectly, showing all faithfulness to the will of God; obeying it while we have opportunity — while still in possession of God’s Word, his grace and his Spirit. Being opposed and obstructed by the devil and our own flesh, we must, as Paul implies, be wise and careful; we must guard against following them. If we fail in this respect, it will not avail us to pretend we did not know our duty, or had not time to perform it and consequently could not cope with them. So, then, we are to understand by “evil days” the allurements that lead us away from God’s Word and his will. V.18. “And be not drunk with wine, wherein is excess.” 25 The apostle touches upon several evils strongly tending to waste of time and neglect of the golden opportunity. Especially is drunkenness one, for drink makes men particularly self-secure, reckless and disorderly. The evil was formerly common in Greece, and in Germany today are men who delight in being riotously drunk night and day. Such individuals are utterly lacking in the faithfulness and interest essential to following the will of God. They are unable, even in temporal affairs, to persistently apply themselves, much less to be opportune. Indeed, so beastly and swinish do they become, they lose all sense of either shame or honor; they have no modesty nor any human feeling. Alas, examples are before our eyes plainer and more numerous than we can depict. 26 Paul’s words of admonition, V.19. “Speaking to yourselves in psalms and hymns and spiritual songs,” are treated in the epistle passage for the fifth Sunday after Epiphany, where the text is similar.

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.

ns, to purchase; to buy up from the possession or power of any one; and then to redeem, to set free--as from service or bondage. Gall 3:13. Here it means, to rescue or recover our time from waste; to improve it for great and important purposes. Because the days are evil. Because the times in which you live are evil. There are many allurements and temptations that would lead you away from the proper improvement of time, and that would draw you into sin. Such were those that would tempt them to go to places of sinful indulgence and revelry, where their time would be wasted, and worse than wasted. As these temptations abounded, they ought therefore to be more especially on their guard against a sinful and unprofitable waste of time. This exhortation may be addressed to all, and is applicable to all periods. The sentiment is, that we ought to be solicitous to improve our time to some useful purpose, because there are, in an evil world, so many temptations to waste it. Time is given us for most valuable purposes. There are things enough to be done to occupy it all, and no one need have it hang heavy on his hands. He that has a soul to be saved from eternal death need not have one idle moment. He that has a heaven to win has enough to do to occupy all his time. Man has just enough given him to accomplish all the purposes which God designs, and God has not given him more than enough. They redeem their time who employ it (1.) in gaining useful knowledge; (2.) in doing good to others; (3.) in employing it for the purpose of an honest livelihood for themselves and families; (4.) in prayer and self-examination, to make the heart better; (5.) in seeking salvation, and in endeavouring to do the will of God. They are to redeem time from all that would waste and destroy it--like recovering marshes and fens to make them rich meadows and vineyards. There is time enough wasted by each sinner to secure the salvation of the soul; time enough wasted to do all that is needful to be done to spread religion around the world, and to save the race. We should still endeavour to redeem our time for the same reasons which are suggested by the apostle--because the days are evil. There are evil influences abroad; allurements and vices that would waste time, and from which we should endeavour to rescue it. There are evil influences tending to waste time (1.) in the allurements to pleasure and amusement in every place, and especially in cities; (2.) in the temptations to novel-reading, consuming the precious hours of probation to no valuable purpose; (3.) in the temptations of ambition, most of the time spent for which is wholly thrown away, for few gain the prize, and when gained, it is all a bauble, not worth the effort; (4.) in dissipation--for who can estimate the amount of valuable tune that is worse than thrown away in the places of revelry and dissipation? (5.) in wild and visionary plans--temptations to which abound in all lands, and pre-eminently in our own; (6.) and in luxurious indulgence--in dressing, and eating, and drinking. (b) "days are evil" Ps 37:19 Verse 17. Be ye not unwise. Be not fools in the employment of your time, a

nd in you manner of life. Show true wisdom by endeavouring to understand what the will of the Lord is, and then doing it. (*) "unwise" "inconsiderate" (c) "the will" Jn 7:17 Verse 18. And be not drunk with wine. A danger to which they were exposed,

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

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.

and a vice to which those around them were much addicted. Lk 21:34. It is not improbable that in this verse there is an allusion to the orgies of Bacchus, or to the festivals celebrated in honour of that heathen god. He was "the god of wine," and, during those festivals, men and women regarded it as an acceptable act of worship to become intoxicated, and with wild songs and cries to run through streets, and fields, and vineyards. To these things the apostle opposes psalms, and hymns, and spiritual songs, as much more appropriate modes of devotion, and would have the Christian worship stand out in strong contrast with the wild and dissolute habits of the heathen. Plato says, that while those abominable ceremonies in the worship of Bacchus continued, it was difficult to find in all Attica a single sober man. Rosenmuller, Alt. u. neu. Morgenland, in loc. On the subject of wine, and the wines used by the ancients, Jn 2:10, Jn 2:11. We may learn from this verse, (1.) that it was not uncommon in those times to become intoxicated on wine; and, (2.) that it was positively forbidden. All intoxication is prohibited in the Scriptures--no matter by what means it is produced. There is, in fact, but one thing that produces intoxication. It is alcohol --the poisonous substance produced by fermentation. This substance is neither created nor changed, increased nor diminished, by distillation. It exists in the cider, the beer, and the wine, after they are fermented, and the whole process of distillation consists in driving it off by heat, and collecting it in a concentrated form, and so that it may be preserved. But distilling does not make it, nor change it. Alcohol is precisely the same thing in the wine that it is in the brandy after it is distilled; in the cider or the beer that it is in the whisky or the rum; and why is it right to become intoxicated on it in one form rather than another? Since therefore there is danger of intoxication in the use of wine, as well as in the use of ardent spirits, why should we not abstain from one as well as the other? How can a man prove that it is right for him to drink alcohol in the form of wine, and that it is wrong for me to drink it in the form of brandy or rum? Wherein is excess. There has been much difference of opinion about the word here rendered excess --ασωτια. It occurs only in two other places in the New Testament, where it is rendered riot, Tit 1:6 1Pet 4:4. The adjective occurs once, Lk 15:13, where it is rendered riotous. The word (derived, according to Passow, from α, and σωζω to save, deliver means that which is unsafe; not to be recovered; lost beyond recovery; then that which is abandoned to sensuality and lust; dissoluteness, debauchery, revelry. The meaning here is, that all this follows the use of wine. Is it proper, then, for Christians to be in the habit of drinking it? "Wine is so frequently the cause of this, by the ungrateful abuse of the bounty of Providence in giving it, that the enormity is represented, by a very strong and beautiful figure, as contamed in the very liquor." Doddridge. But be filled with the Spirit. The Holy Spirit. How much more appropriate to Christians than to be filled with the spirit of intoxication and revelry! Let Christians, when about to indulge in a glass of wine, think of this admonition. Let them remember that their bodies should be the temple of the Holy Ghost, rather than a receptacle for intoxicating drinks. Was any man ever made a better Christian by the use of wine? Was any minister ever better fitted to counsel an anxious sinner, or to pray, or to preach the gospel, by the use of intoxicating drinks? Let the history of wine-drinking and inteperate clergymen answer. (d) "drunk with wine" Lk 21:34 (+) "excess" "dissoluteness"Verse 19. Speaking to yourselves. Speaking among yourselves, that is, endeavouring to

edify one another, and to promote purity of heart by songs of praise. This has the force of a command, and it is a matter of obligation on Christians. From the beginning, praise was an important part of public worship, and is designed to be to the end of the world. 1Cor 14:16. Nothing is more clear than that it was practised by the Saviour himself and the apostles, Mt 26:30, and by the primitive church, as well as by the great body of Christians in all ages. In psalms. The Psalms of David were sung by the Jews at the temple, and by the early Christians, Mt 26:30, and the singing of those Psalms has constituted a delightful part of public worship in all ages. They speak the language of devotion at all times, and a large part of them are as well fitted to the services of the sanctuary now as they were when first composed. And hymns. It is not easy to determine precisely what is the difference in the meaning of the words here used, or to designate the kind of compositions which were used in the early churches. A hymn is properly a song or ode in honour of God. Among the heathen it was a song in honour of some deity. With us now it denotes a short poem, composed for religious service, and sung in praise to God. Such brief poems were common among the heathen, and it was natural that Christians should early introduce and adopt them. Whether any of them were composed by the apostles it is impossible now to determine, though the presumption is very strong that, if they had been, they would have been preserved with as much care as their epistles, or as the Psalms. One thing is proved clearly by this passage, that there were other compositions used in the praise of God than the Psalms of David; and if it was right then to make use of such compositions, it is now. They were not merely "psalms" that were sung, but there were hymns and odes. Spiritual songs. Spiritual odes --ωδαις. Odes or songs relating to spiritual things in contradistinction from those which were sung in places of festivity and revelry. An ode is properly a short poem or song adapted to be set to music, or to be sung; a lyric poem. In what way these were sung it is now vain to conjecture. Whether with or without instrumental accompaniment; whether by a choir or by the assembly; whether by an individual only, or whether they were by responses, it is not possible to decide from anything in the New Testament. It is probable that it would be done in the most simple manner possible. Yet, as music constituted so important a part of the worship of the temple, it is evident that the early Christians would be by no means indifferent to the nature of the music which they had in their churches. And as it was so important a part of the worship of the heathen gods, and contributed so much to maintain the influence of heathenism, it is not unlikely that the early Christians would feel the importance of making their music attractive, and of making it tributary to the support of religion. If there is attractive music at the banquet and in the theatre, contributing to the maintenance of amusements where God is forgotten, assuredly the music of the sanctuary should not be such as to disgust those of pure and refined taste. Singing. αδοντες. The prevailing character of music in the worship of God should be vocal. If instruments are employed. they should be so subordinate that the service maybe characterized as singing. And making melody. Melody is an agreeable succession of sounds; a succession so regulated and modulated as to please the ear. It differs from harmony, inasmuch as melody is an agreeable succession of sounds by a single voice; harmony consists in the accordance of different sounds. It is not certain, however, that the apostle here had reference to what is properly called melody. The word which he uses--ψαλλω means to touch, twitch, pluck as the hair, the beard; and then to twitch a string--to twang it --as the string of a bow, and then the string of an instrument of music. It is most frequently used in the sense of touching or playing a lyre, or a harp; and then it denotes to make music in general, to sing--perhaps usually with the idea of being accompanied with a lyre or harp. It is used, in the New Testament, only in Rom 15:9, 1Cor 14:15, where it is translated sing; in Jas 5:13, where it is rendered sing psalms, and in the place before us. The idea here is that of singing in the heart, or praising God from the heart. The psalms, and hymns, and songs were to be sung so that the heart should be engaged, and not so as to be mere music, or a mere external performance. On the phrase "in the heart," 1Cor 14:15. To the Lord. In praise of the Lord, or addressed to him. Singing, as here meant, is a direct and solemn act of worship, and should be considered such as really as prayer. In singing we should regard ourselves as speaking directly to God, and the words, therefore, should be spoken with a solemnity and awe becoming such a direct address to the great JEHOVAH. So Pliny says of the early Christians, Carmenque Christo quasi Dee dicere secure invieem --" and they sang among themselves hymns to Christ as God." If this be the true nature and design of public psalmody, then it follows (1.) that all should regard it as an act of solemn worship in which they should engage-- in heart at least, if they cannot themselves sing. (2.) Public psalmody should not be entrusted wholly to the light and gay --to the trifling and careless part of a congregation. (3.) They who conduct this part of public worship ought to be pious. The leader ought to be a Christian; and they who join in it ought also to give their hearts to the Redeemer. Perhaps it would not be proper to say absolutely that no one who is not a professor of religion should take part in the exercises of a choir in a church; but there can be no error in saying that such persons ought to give themselves to Christ, and to sing from the heart. Their voices would be none the less sweet; their music no less pure and beautiful; nor could their own pleasure in the service be lessened. A choir of sweet singers in a church-- united in the same praises here--ought to be prepared to join in the same praises around the throne of God. (a) "psalms" Col 3:16 (b) "singing" Ps 147:7 (c) "heart" Ps 57:7,8 Verse 20. Giving thanks always. This is probably designed to be connected with the preceding verse, an

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.

d to denote that the proper subject of psalms and hymns is thanksgiving and praise. This is indeed always the main design, and should be so regarded; and this part of worship should be so conducted as to keep up in the heart a lively sense of the mercy and goodness of God. For all things. υπερπαντων for all things, or all persons. Dr. Barrow supposes that the meaning here is, that they were to give thanks for all persons, and to regard themselves as under obligations to give thanks for the mercies bestowed upon the human race, in accordance with the idea expressed in the Liturgy of the Episcopal Church, "We, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and loving-kindness to us and to all men." This idea is beautiful; and it accords with the requirements of the Scriptures elsewhere. 1Timm 2:1, "I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men." Such is the duty of Christians; and I see no departure from the fair meaning of the words here, in supposing that the apostle may have designed to express such an idea. The sense, according to this, would be, that we are to praise God for his general mercy to mankind; for all the happiness which mortals are permitted to enjoy; for the love of God to mankind in creation, in providence, and in redemption--just as a grateful child will give thanks for all the kindness shown to his brothers and sisters. One obvious effect of this would be to overcome selfishness, and to make us rejoice in the happiness of others as well as in our own. Another effect would be to make us feel a deeper interest in the condition of our fellow-creatures. Another would be to elevate and enlarge our conceptions of the goodness or God--directing the mind to all the favours which he has bestowed on the race. Man has much for which to be grateful; and the duty of acknowledging the mercy of God to the race should not be forgotten. We are often prone so to magnify our calamities, and to contemplate the woes of the race, that we overlook the occasions for gratitude; and we should, therefore, look upon the mercies which we enjoy as well as the miseries which we endure, that our hearts may be right. He who looks only on his trials will soon find his mind soured and complaining; he who endeavours to find how many occasions for gratitude he has, will soon find the burden of his sorrows alleviated, and his mind tranquil and calm. Yet, if the words here are to be taken as in our translation, "for all things," they are full of force and beauty. At the close of life, and in heaven, we shall see occasion to bless God for all his dealings with us. We shall see that we have not suffered one pang too much, or been required to perform one duty too severe. We shall see that all our afflictions, as well as our mercies, were designed for our good, and were needful for us. Why, then, should we not bless God in the furnace, as well as in the palace; on a bed of pain, as well as on a bed of down; in want, as well as when sitting down at the splendid banquet? God knows what is best for us; and the way in which he leads us, mysterious though it seem to be now, will yet be seen to have been full of goodness and mercy. Unto God and the Father. Or, "to God, even the Father." It cannot mean to God as distinguished from the Father, or first to God and then to the Father, as if the Father were distinct from God. The meaning is, that thanks are to be given specially to God the Father--the great Author of all mercies, and the Source of all blessings. In the name of our Lord Jesus Christ. That is, through his mediation, or trusting in him. Jn 14:13. The meaning is, that we are always to approach God through the mediation of the Lord Jesus. When we ask for mercy, it is to be on his account, or through his merits; when we plead for strength and grace to support us in trial, it is to be in dependence on him; and when we give thanks, it is to be through him, and because it is through his intervention that we receive all blessings, and by his merits that even the gratitude of beings so sinful as we are can be accepted. (d) "thanks always" Isa 63:7 (*) "Father" "even the Father"Verse 21. Submitting yourselves one to another. Maintaining due subordination in the various relations of life.

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.

a. d. 61.) 21 Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 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. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 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. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 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. 32 This is a great mystery: but I speak concerning Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule v. 21 . There is a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From v. 22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands. I. The duty prescribed to wives is submission to their husbands in the Lord ( v. 22 ), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, "as, being devoted to God, you submit yourselves unto him." From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, v. 23 . The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ's authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ's authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ ( v. 24 ), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing —in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God. II. The duty of husbands (on the other hand), is to love their wives ( v. 25 ); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church appeared in his giving himself unto the death for it. Observe, As the church's subjection to Christ is proposed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much is required of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife will make amends for the subjection which he demands from her to her husband; and the prescribed subjection of the wife will be an abundant return for that love of the husband which God has made her due. The apostle, having mentioned Christ's love to the church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he might sanctify it in this world, and glorify it in the next: That he might sanctify and cleanse it, with the washing of water by the word ( v. 26 )—that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin. The instrumental means whereby this is affected are the instituted sacraments, particularly the washing of baptism and the preaching and reception of the gospel. And that he might present it to himself, &c., v. 27 . Dr. Lightfoot thinks the apostle alludes here to the Jews' extraordinary carefulness in their washings for purification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot nor dirt which was not thoroughly washed. Others understand him as alluding to a garment come newly out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time and custom. That he might present it to himself —that he might perfectly unite it to himself in the great day, a glorious church, perfect in knowledge and in holiness, not having spot, nor wrinkle, nor any such thing, nothing of deformity or defilement remaining, but being entirely amiable and pleasing in his eye, holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, will be glorified hereafter.— So ought men to love their wives as their own bodies, &c., v. 28 . The wife being made one with her husband (not in a natural, but in a civil and in a relative sense), this is an argument why he should love her with as cordial and as ardent an affection as that which he loves himself. For no man ever yet hated his own flesh, v. 29 —(no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it; he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, &c. Even as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, v. 30 . He assigns this as a reason why Christ nourishes and cherishes his church—because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has are from Christ, as Eve was taken out of the man. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ.— For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen. ii. 24 . We are not to understand by this that a man's obligation to other relations is cancelled upon his marriage, but only that this relation is to be preferred to all others, there being a nearer union between these two than between any others, that the man must rather leave any of those than his wife.— And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, v. 32 . Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church. After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33 . " Nevertheless (though there be such a secret mystical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself. And the wife see that she reverence her husband. " Reverence consists of love and esteem, which produce a care to please, and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband is the will of God and the law of the relation.

This general principle of religion the apostle proceeds now to illustrate in reference to wives, Eph 5:22-24; to children, Eph 6:1-3; and to servants, Eph 6:5-8. At the same time that he enforces this duty of submission, however, he enjoins on others to use their authority in a proper manner, and gives solemn injunctions that there should be no abuse of power. Particularly he enjoins on husbands the duty of loving their wives with all tenderness, Eph 5:25-33; on fathers, the duty of treating their children so that they might easily obey them, Eph 6:4; and on masters, the duty of treating their servants with kindness, remembering that they have a Master also in heaven, Eph 6:9. The general meaning here is, that Christianity does not break up the relations of life, and produce disorder, lawlessness, and insubordination; but that it will confirm every proper authority, and make every just yoke lighter. Infidelity is always disorganizing; Christianity never.Verse 22. Wives, submit yourselves unto your own husbands. On this passage,

Ephesians Preface To The Epistle Of Saint Paul To The Ephesians (1546 and 1522) In this Epistle, St. Paul teaches, first, what the Gospel is, telling how it was provided by God alone in eternity and earned and sent forth through Christ, so that all who believe on it become righteous, godly, living, saved men, and free from the law and sin and death. This he does in the first three chapters. Then he teaches that different doctrines and the commandments of men are to be avoided, so that we may remain true to one Head and become sure and genuine and complete in Christ alone, in Whom we have everything, so that we need nothing beside Him. This he does in chapter 4. Then he goes on to teach that we are to practice and prove our faith with good works, avoid sin, and fight with spiritual weapons against the devil, so that, through the Cross, we may be steadfast in hope.

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.

1Cor 11:3, also 1Cor 11:4-9. The duty of the submission of the wife to her husband is everywhere enjoined in the Scriptures. See 1Pet 3:1, Col 3:18, Tit 2:5. While Christianity designed to elevate the character of the wife, and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy all subordination and authority. Man, by the fact that he was first created; that the woman was taken from him; that he is better qualified for ruling than she is, is evidently designed to be at the head of the little community that constitutes a family. In many other things woman may be his equal; in loveliness, and grace, and beauty, and tenderness, and gentleness, she is far his superior; but these are not the qualities adapted for government. Their place is in another sphere; and there, man should be as cautious about invading her prerogative, or abridging her liberty, as she should be about invading the prerogative that belongs to him. In every family there should be a head--some one who is to be looked up to as the counsellor and the ruler; some one to whom all should be subordinate. God has given that prerogative to man; and no family prospers where that arrangement is violated. Within proper metes and limits, therefore, it is the duty of the wife to obey, or to submit herself to her husband. Those limits are such as the following: 1. In domestic arrangements, the husband is to be regarded as the head of the family; and he has a right to direct as to the style of living, the expenses of the family, the clothing, etc. 2. In regard to the laws which are to regulate the family, he is the head. It is his to say what is to be done; in what way the children are to employ themselves, and to give directions in regard to their education, etc. 3. In business matters, the wife is to submit to the husband. She may counsel with him, if he chooses; but the affairs of business and property are under his control, and must be left at his disposal. 4. In everything, except that which relates to conscience and religion, he has authority. But there his authority ceases. He has no right to require her to commit an act of dishonesty, to connive at wrong-doing, to visit a place of amusement which her conscience tells her is wrong, nor has he a right to interfere with the proper discharge of her religious duties. He has no right to forbid her to go to church at the proper and usual time, or to make a profession of religion when she pleases. He has no right to forbid her endeavouring to exercise a religious influence over her children, or to endeavour to lead them to God. She is bound to obey God, rather than any man, Acts 4:19 and when even a husband interferes in such cases, and attempts to control her, he steps beyond his proper bounds, and invades the prerogative of God, and his authority ceases to be binding. It ought to be said, however, that in order to justify her acting independently in such a case, the following things are proper: (1.) It should be really a case of conscience--a case where the Lord has plainly required her to do what she proposes to do--and not a mere matter of whim, fancy, or caprice. (2.) When a husband makes opposition to the course which a wife wishes to pursue in religious duties, it should lead her to re-examine the matter, to pray much over it, and to see whether she cannot, with a good conscience, comply with his wishes. (3.) If she is convinced that she is right, she should still endeavour to see whether it is not possible to win him to her views, and to persuade him to accord with her, see 1Pet 3:1. It is possible that, if she does right, he may be persuaded to do right also. (4.) If she is constrained, however, to differ from him, it should be with mildness and gentleness. There should be no reproach, and no contention. She should simply state her reasons, and leave the event to God. (5.) She should, after this, be a better wife, and put forth more and more effort to make her husband and family happy. She should show that the effect of her religion has been to make her love her husband and children more; to make her more and more attentive to her domestic duties, and more and more kind in affliction. By a life of pure religion, she should aim to secure what she could not by her entreaties--his consent that she should live as she thinks she ought to, and walk to heaven in the path in which she believes that her Lord calls her. While, however, it is to be conceded that the husband has authority over the wife, and a right to command in all cases that do not pertain to the conscience, it should be remarked, (1.) that his command should be reasonable and proper. (2.) He has no right to require anything wrong, or contrary to the will of God. (3.) WHERE COMMANDS BEGIN in this relation, HAPPINESS USUALLY ENDS; and the moment a husband requires a wife to do anything, it is usually a signal of departing or departed affection and peace. When there are proper feelings in both parties in this relation, there will be no occasion either to command or to obey. There should be such mutual love and confidence, that the known wish of the husband should be a law to the wife; and that the known desires of the wife should be the rule which he would approve. A perfect government is that where the known wish of the lawgiver is a sufficient rule to the subject. Such is the government of heaven; and a family on earth should approximate as nearly as possible to that. As unto the Lord. As you would to the Lord, because the Lord requires it, and has given to the husband this authority. (a) "submit" 1Pet 3:1, Col 3:18 Verse 23. For the husband is the head of the wife. 1Cor 11:3

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.

. As Christ is the head of the church. As Christ rules over the church, and has a right to direct and control it. And he is the saviour of the body. That is, of the church, represented as his body. Eph 1:23. The idea here seems to be, that as Christ gave himself to save his body, the church; as he practised self-denial, and made it an object of intense solicitude to preserve that church, so ought the husband to manifest a similar solicitude to make his wife happy, and to save her from want, affliction, and pain. He ought to regard himself as her natural protector; as bound to anticipate and provide for her wants; as under obligation to comfort her in trial, even as Christ does the church. What a beautiful illustration of the spirit which a husband should manifest is the care which Christ has shown for his "bride," the church, Eph 5:25; also Eph 5:26-29.Verse 24. In every thing. In everything which is not contrary to the will of God.

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

Eph 1:23.Verse 25. Husbands, love your wives. The duty of the wife is to obey; the right of the husband is to command. Bu

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.

t the apostle would guard against the abuse of that right by enjoining the manifestation of such a spirit on the husband as would secure obedience on the part of the wife. He proceeds, therefore, to show that the husband, in all his intercourse with the wife, should manifest the same spirit which the Lord Jesus did towards the church; or, in other words, he holds up the conduct of the Redeemer towards the church as the model for a husband to imitate. If a husband wished a rule that would be short, simple, clear, and efficacious, about the manner in which he should regard and treat his wife, he could not find a better one than that here suggested. Even as Christ loved the Church. This was the strongest love that has ever been evinced in this world. It follows, that a husband is in no danger of loving his wife too much, provided she be not loved more than God. We are to make the love which Christ had for the church the model. And gave himself for it. Gave himself to die to redeem it. The meaning here is, that husbands are to imitate the Redeemer in this respect. As he gave himself to suffer on the cross to save the church, so we are to be willing to deny ourselves and to bear toil and trial, that we may promote the happiness of the wife. It is the duty of the husband to toil for her support; to provide for her wants; to deny himself of rest and ease, if necessary, in order to attend on her in sickness; to go before her in danger; to defend her if she is in peril; and to be ready to die to save her. Why should he not be? If they are shipwrecked, and there is a single plank on which safety can be secured, should he not be willing to place her on that, and see her safe at all hazards to himself? But there may be more implied in this than that a man is to toil, and even to lay down his life for the welfare of his wife. Christ laid down his life to save the church; and a husband should feel that it should be one great object of his life to promote the salvation of his wife. He is bound so to live as not to interfere with her salvation, but so as to promote it in every way possible. He is to furnish her all the facilities that she may need, to enable her to attend on the worship of God; and to throw no obstacles in her way. He is to set her the example; to counsel her if she needs counsel; and to make the path of salvation as easy for her as possible. If a husband has the spirit and self-denial of the Saviour, he will regard no sacrifice too great if he may promote the salvation of his family. (*) "gave himself" "gave up himself"Verse 26. That he might sanctify. The great object of the Redeemer was to purify and save the church. The meanin

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."

g here is, that a husband is to manifest similar love towards his wife, and a similar desire that she should be prepared to "walk before him in white." And cleanse it with the washing of water. In all this there is an allusion, doubtless, to the various methods of purifying and cleansing those who were about to be married, and who were to be united to monarchs as their brides. In some instances this previous preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents. See Est 2:12 --"Six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of women." Comp. Ps 45:13,14, Eze 16:7-14. As such a virgin was purified and prepared for her husband by washing and by anointing, so the church is to be prepared for Christ. It is to be made pure and holy. Outwardly there is to be the application of water--the symbol of purity; and within there is to be holiness of heart. 2Cor 11:2, where Paul says of the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." By the word. There has been much diversity of opinion respecting the meaning of this. Probably the sense of the expression is, that all this was to be accomplished by the instrumentality of the truth --the word of God. By that truth they were to be sanctified, Jn 17:17; and in accordance with that the whole work, from the commencement to the dose, was to be accomplished. It was not by external ceremonies, and not by any miraculous power on the heart, but by the faithful application of truth to the heart. (a) "of water" Tit 3:5 Verse 27. That he might present it to himself. In the last day, when he shall receive the church as his spouse t

o heaven, Rev 21:9. Perhaps the word prepare would better express the sense here than present --that he may prepare it for himself as a holy church. Tindal renders it, "to make it unto himself." A glorious Church. A church full of honour, splendour, beauty. The idea of shining, or of being bright, would convey the sense here. Probably there is still here an allusion to a bride "adorned for her husband," Rev 21:2, Ps 45:9-14; and the idea is, that the church will be worthy of the love of the Bridegroom, to whom it will then be presented. Not having spot. Not having a stain, a defect, or any impurity--still retaining the allusion to a bride, and to the care taken to remove every blemish. Or wrinkle. In the rigour and beauty of youth; like a bride in whom here is no wrinkle of age. Or any such thing. Nothing to deform, disfigure, or offend. To this beautiful illustration of the final glory of the church, the apostle was led by the mention of the relation of the husband and the wife. It shows (1.) the tendency of the thoughts of Paul. He delighted to allow the associations in his mind, no matter what the subject was, to draw him along to the Redeemer. (2.) The passage here shows us what the church will yet be. There will be a period in its history when there shall not be any imperfection; when there shall be neither spot, nor wrinkle, nor any such thing. In heaven all will be pure. On earth we are preparing for that world of purity; and it cannot be denied that here there is much that is imperfect and impure. But in that future world, where the church shall be presented to Christ, clothed in the robes of salvation, there shall not be one unholy member, one deceiver or hypocrite, one covetous or avaricious man, one that shall pain the hearts of the friends of purity by an unholy life. And in all the millions that shall be gathered there out of every land, and people, and tongue, and age, there shall be no envy malice, backbiting, pride, vanity, worldliness; there shall be no annoying and vexing conflict in the heart with evil passions, "nor any such thing." How different from the church as it is now; and how we should pant for that blessed world! (b) "it to himself" Jude 1:24 (c) "or wrinkles" Song 4:7 Verse 28. So ought men to love their wives as their own bodies. Because they are one flesh,

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.

Eph 5:31. This is the subject on which Paul had been speaking, and from which he had been diverted by the allusion to the glorified church. The doctrine here is, that a husband should have the same care for the comfort of his wife which he has. for himself. He should regard her as one with himself; and as he protects his own body from cold and hunger, and, when sick and suffering, endeavours to restore it to health, so he should regard and treat her. He that loveth his wife loveth himself. (1.) Because she is one with him, and their interests are identified. (2.) Because, by this, he really promotes his own welfare, as much as he does when he takes care of his own body. A man's kindness to his wife will be more than repaid by the happiness which she imparts; and all the real solicitude which he shows to make her happy, will come to more than it costs. If a man wishes to pro- mote his own happiness in the most effectual way, he had better begin by showing kindness to his wife. (*) "men" "husbands"Verse 29. For no man ever yet hated his own flesh. This is urged as an argument why a man should love his wife,

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

His own flesh - That is, himself. Nourisheth and cherisheth - That is, feeds and clothes it.

and show kindness to her. As no man disregards the happiness of his own body, or himself, so he should show equal care to promote the happiness of his wife. A sentiment similar to this is found in the classic writers. Thus Curtius (lib. vii ) says, Corporibus nostris quea utique non odimus --" We do not hate those things that pertain to our own bodies." So Seneca, (Epis. 14,) Fateor insitam nobis esse corporia nostri charitatem --" I confess that there is implanted in us the love of our own body." The word nourishment here means, properly, to bring up, as, e.g., children. The sense here is, that he provides for it, and guards it from exposure and want. The word cherisheth θαλπει means, properly, to warm; and may mean here that he defends it from cold by clothing--and the two expressions denote mat he provides food and raiment for the body. So he is to do for his wife; and in like manner the Lord Jesus regards the church, and ministers to its spiritual necessities. But this should not be spiritualized too far. The general idea is all that we want--that Christ has a tender concern for the wants of the church, as a man has for his own body, and that the husband should show a similar regard for his wife.Verse 30. For we are members of his body. Of the body of Christ. 1Cor 1

1:3; 1Cor 12:27; Jn 15:1; also Jn 15:2-6; Eph 1:23. The idea here is, that there is a close and intimate union between the Christian and the Saviour--a union so intimate that they may be spoken of as one. Of his flesh, and of his bones. There is an allusion here evidently to the language which Adam used respecting Eve, "This is now bone of my bones, and flesh of my flesh," Gen 2:23. It is language which is employed to denote the closeness of the marriage relation, and which Paul applies to the connexion between Christ and his people. Of course, it cannot be understood literally. It is not true, literally, that our bones are a part of the bones of Christ, or our flesh of his flesh; nor should language ever be used that would imply a miraculous union. It is not a physical union, but a union of attachment, of feeling, of love. If we avoid the notion of a physical union, however, it is scarcely possible to use too strong language in describing the union of believers with the Lord Jesus. The Scriptures make use of language which is stronger than that employed to describe any other connexion; and there is no union of affection so powerful as that which binds the Christian to the Saviour. So strong is it, that he is willing for it to forsake father, mother, and home; to leave his country, and to abandon his possessions; to go to distant lands, and dwell among barbarians, to make the Redeemer known; or to go to the cross or the stake from simple love to the Saviour. Account for it as men may, there has been manifested on earth nowhere else so strong an attachment as that which binds the Christian to the cross. It is stronger love than that which a man has for his own flesh and bones; for it makes him willing that his flesh should be consumed by fire, or his bones broken on the wheel, rather than deny him. Can the infidel account for this strength of attachment on any other principle than that it has a Divine origin? (d) "of his body" 1Cor 12:27 Verse 31. For this cause. αντιτουτου. This verse is a quotation from Gen 2:24,

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."

For this cause - Because of this intimate union. Gen 2:24 .

and contains the account of the institution of marriage. The meaning of the phrase rendered "for this cause," is, "answerably to this;" or corresponding to this--that is, to what Paul had just said of the union of believers and the Redeemer. On the meaning of this verse, Mt 19:6. There is no evidence that the marriage connexion was originally designed to symbolize or typify this union, but it may be used to illustrate that connexion, and to show the strength of the attachment be- tween the Redeemer and his people. The comparison should be confined, however, strictly to the use made of it in the New Testament. (a) "shall a man leave" Gen 2:24 (*) "unto" "cleave to" (b) "shall be one flesh" 1Cor 6:16 Verse 32. This is a great mystery. The Latin Vulgate translates this, sacramenturn hoc magnum est --" this is a great s

acrament "--and this is the proof, I suppose, and the only proof adduced by the Papists, that marriage is a sacrament. But the original here conveys no such idea. The word mystery --μυστηριον--means something which is concealed, hidden, before unknown; something into which one must be initiated or instructed before he can understand it. It does not mean that it is incomprehensible when it is disclosed, but that hitherto it, has been kept secret. When disclosed it may be as intelligible as any other truth. See the word explained Eph 1:9. Here it means, simply, that there was much about the union of the Redeemer with his people resembling the marriage connexion, which was not obvious, except to those who were instructed; which was obscure to those who were not initiated; which they did not understand who had not been taught. It does not mean that no one could understand it, but that it pertained to the class of truths into which it was necessary for one to be initiated in order to comprehend them. The truth that was so great a mystery was, that the eternal Son of God should form such an union with men; that he should take them into a connexion with himself, implying all ardour of attachment, and a strength of affection, superior to even that which exists in the marriage relation. This was a great and profound truth, to understand which it was necessary to receive instruction. No one would have understood it without a revelation; no one understands it now except they who are taught of God. But I speak concerning Christ and the Church. This, it seems to me, is an explicit disclaimer of any intention to be understood as affirming that the marriage contract was designed to be a type of the union of the Redeemer and his people. The apostle says expressly, that his remarks do not refer to marriage at all when he speaks of the mystery. They refer solely to the union of the Redeemer and his people. How strange and unwarranted, therefore, are all the comments of expositors on this passage designed to explain marriage as a mysterious type of the union of Christ and the church! If men would allow the apostle to speak for himself, and not force on him sentiments which he expressly disclaims, the world would be saved from such insipid allegories as Macknight and others have derived from this passage. The Bible is a book of sense; and the time will come, it is hoped, when, freed from all such allegorizing expositions, it will commend itself to the good sense of mankind. Marriage is an important, a holy, a noble, a pure institution, altogether worthy of God; but it does not thence follow that marriage was designed to be a type of the union between Christ and the church, and it is certain that the apostle Paul meant to teach no such thing. (+) "mystery" "secret"Verse 33. Nevertheless. The apostle here resumes the subject which he had been discussing in Eph 5:21-29

, and says that it was the duty of every man to love his wife as he did himself. This was the main topic, from which he had been directed by the discussion respecting the love which the Redeemer had shown for his church. And the wife see that she reverence her husband. The word " see " is supplied by our translators. The meaning is, that it was the especial duty of the wife to show respect for her husband as the head of the family, and as set over her in the Lord. Eph 5:22, Eph 5:23. The word rendered reverence, is that which usually denotes fear --φοβηται. She is to fear, i.e., to honour, respect, obey the will of her husband. It is, of course, not implied that it is not also her duty to love her husband, but that there should be no usurping of authority; no disregard of the arrangement which God has made; and that order and peace should be secured in a family by regarding the husband as the source of law. From what is here said of the duties of husband and wife we may remark:-- (1.) That the happiness of society depends on just views of the marriage relation. It is true the world over, that the views which prevail in regard to this relation, determine everything in reference to all other relations of life, and to all other sources of enjoyment. (2.) God designed that woman should occupy a subordinate, though an important place in the relations of social life. This arrangement is never disregarded without evils which cannot be corrected until the original intention is secured. No imaginary good that can come out of the violation of the original design; no benefits which females, individual or associated, can confer on mankind by disregarding this arrangement, can be a compensation for the evil that is done, nor can the evil be remedied unless woman occupies the place which God designed she should fill. There nothing else can supply her place; and when she is absent from that situation--no matter what good she may be doing elsewhere --there is a silent evil reigning, which can be removed only by her return. It is not hers to fight battles, or to command armies and navies, or to control kingdoms, or to make laws. Nor is it hers to go forward as a public leader even in enterprises of benevolence, or in associations designed to act on the public mind. Her empire is the domestic circle; her first influence is there; and in connexion with that, in such scenes as she can engage in without trenching on the prerogative of man, or neglecting the duty which she owes to her own family. (3.) It is not best that there should be the open exercise of authority in a family. When commands begin in the relation of husband and wife, happiness flies; and the moment a husband is disposed to COMMAND his wife, or is under a necessity of doing it that moment he may bid adieu to domestic peace and joy. (4.) A wife, therefore, should never give her husband occasion to command her to do anything, or to forbid anything. His known wish, except in cases of conscience, should be law to her. The moment she can ascertain what his will is, that moment ought to settle her mind as to what is to be done. (5.) A husband should never wish or expect anything that it may not be perfectly proper for a wife to render. He, too, should consult her wishes; and when he understands what they are, he should regard what she prefers as the very thing which he would command. The known wish and preference of a wife, unless there be something wrong in it, should be allowed to influence his mind, and be that which he directs in the family. (6.) There is no danger that a husband will love a wife too much, provided his love be subordinate to the love of God. The command is, to love her as Christ loved the church. What love has ever been like that? How can a husband exceed it? What did not Christ endure to redeem the church? So should a husband be willing to deny himself to promote the happiness of his wife; to watch by her in sickness, and, if need be, to peril health and life to promote her welfare. Doing this, he will not go beyond what Christ did for the church. He should remember that she has a special claim of justice on him. For him she has left her father's home, forsaken the friends of her youth, endowed him with whatever property she may have, sunk her name in his, confided her honour, her character, and her happiness, to his virtue; and the least that he can do for her is to love her, and strive to make her happy. This was what she asked when she consented to become his; and a husband's love is what she still asks to sustain and cheer her in the trials of life. If she has not this, whither shall she go for comfort? (7.) We may see, then, the guilt of those husbands who withhold their affections from their wives, and forsake those to whom they had solemnly pledged themselves at the altar; those who neglect to provide for their wants, or to minister to them in sickness; and those who become the victims of intemperance, and leave their wives to tears. There is much, much guilt of this kind on earth. There are many, many broken vows. There are many, many hearts made to bleed. There is many a pure and virtuous woman, who was once the object of tender affection, now, by no fault of hers, forsaken, abused, broken-hearted, by the brutal conduct of a husband. (8.) Wives should manifest such a character as to be worthy of love. They owe this to their husbands. They demand the confidence and affection of man; and they should show that they are worthy of that confidence and affection. It is not possible to love that which is unlovely, nor to force affection where it is undeserved; and, as a wife expects that a husband will love her more than he does any other earthly being, it is but right that she should evince such a spirit as shall make that proper. A wife may easily alienate the affections of her partner in life. If she is irritable and fault-finding; if none of his ways please her; if she takes no interest in his plans, and in what he does; if she forsakes her home when she should be there, and seeks happiness abroad; or, if at home, she never greets him with a smile; if she is wasteful of his earnings, and extravagant in her habits, it will be impossible to prevent the effects of such a course of life on his mind. And when a wife perceives the slightest evidence of alienated affection in her husband, she should inquire at once whether she has not given occasion for it, and exhibited such a spirit as tended inevitably to produce such a result. (9.) To secure mutual love, therefore, it is necessary that there should be mutual kindness, and mutual loveliness of character. Whatever is seen to be offensive or painful should be at once abandoned. All the little peculiarities of temper and modes of speech that are observed to give pain should be forsaken; and while one party should endeavour to tolerate them, and not to be offended, the other should make it a matter of conscience to remove them. (10.) The great secret of conjugal happiness is in the cultivation of a proper temper. It is not so much in the great and trying scenes of life that the strength of virtue is tested; it is in the events that are constantly occurring; the manifestation of kindness in the things that are happening every moment; the gentleness that flows along every day, like the stream that winds through the meadow and around the farm-house, noiseless but useful, diffusing fertility by day and by night. Great deeds rarely occur. The happiness of life depends little on them, but mainly on the little acts of kindness in life. We need them everywhere; we need them always. And eminently in the marriage relation there is need of gentleness and love, returning each morning, beaming in the eye, and dwelling in the heart through the livelong day.