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<p>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. <i>Walk in love</i>, and <i>shun fornication and all uncleanness. Fornication</i> is folly committed between unmarried persons. <i>All uncleanness</i> includes all other sorts of filthy lusts, which were too common among the Gentiles. Or <i>covetousness</i>, which being thus connected, and mentioned as a thing which should not be <i>once named</i>, 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: <i>You adulterers and adulteresses, know you not that the friendship of the world is enmity with God</i>? Now these sins must be dreaded and detested in the highest degree: <i>Let it not be once named among you</i>, never in a way of approbation nor without abhorrence, <i>as becometh saints</i>, 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. <i>Neither filthiness</i> (<a class="bibleref" title="Eph.5.4" href="/passage/?search=Eph.5.4">Eph. 5:4</a>), by which may be understood all wanton and unseemly gestures and behaviour; <i>nor foolish talking</i>, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; <i>nor jesting</i>. The Greek word <b><i>eutrapelia</i></b> 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 <i>corrupt</i>, or putrid and rotten, communication that he speaks of, <a class="bibleref" title="Eph.4.29" href="/passage/?search=Eph.4.29">Eph. 4:29</a>. Of these things he says, <i>They are not convenient</i>. 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, <i>But rather giving of thanks</i>: 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 <b><i>eucharistia</i></b> 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 <i>blessing</i> and <i>cursing</i>, lewdness an
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<p class="tab-1">I. To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows,</p>
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<p class="tab-1">1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: <i>For this you know</i>, etc., <a class="bibleref" title="Eph.5.5" href="/passage/?search=Eph.5.5">Eph. 5:5</a>. They knew it, being informed of it by the Christian religion. By <i>a covetous man</i> 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 <i>have no inheritance in the kingdom of Christ and of God</i>; 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, etc. In this kingdom the saints and servants of God have an inheritance; for it is the <i>inheritance of the saints in light</i>. 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: “<i>Let no man deceive you with vain words</i>, etc., <a class="bibleref" title="Eph.5.6" href="/passage/?search=Eph.5.6">Eph. 5:6</a>. 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 <i>vain words</i>.” 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, <i>You shall not surely die</i>. They are <i>vain words</i> indeed; for those who trust to them will find themselves wretchedly imposed upon, <i>for because of these things cometh the wrath of God upon the children of disobedience</i>. By <i>children of disobedience</i> 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. <i>The wrath of God comes upon</i> 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. <i>Be not you therefore partakers with them</i>, <a class="bibleref" title="Eph.5.7" href="/passage/?search=Eph.5.7">Eph. 5:7</a>. “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: <i>For you were sometimes darkness, but now</i>, etc., <a class="bibleref" title="Eph.5.8" href="/
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<p class="tab-1">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 <i>the fruits of the Spirit</i>, <a class="bibleref" title="Eph.5.9" href="/passage/?search=Eph.5.9">Eph. 5:9</a>. 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 <i>is in all goodness</i>, an inclination to do good and to show mercy, <i>and righteousness</i>, 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 <i>truth</i>, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, <a class="bibleref" title="Eph.5.11" href="/passage/?search=Eph.5.11">Eph. 5:11</a>. 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 <i>unfruitful works</i>; 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 <i>have no fellowship</i> 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 <i>reprove them</i>, 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, <i>For it is a shame even to speak of those things</i>, etc., <a class="bibleref" title="Eph.5.12" href="/passage/?search=Eph.5.12">Eph. 5:12</a>. 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. <i>The things which are done of them in secret</i>. 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: <i>But all things that are reproved are made manifest by the light</i>, <a class="bibleref" title="Eph.5.13" href="/passage/?search=Eph.5.13">Eph. 5:13</a>. 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, <i>For whatsoever doth make manifest is light</i>; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are <i>children of light</i>, who are <i>light in the Lord</i>, to discover to others their sins, and to endeavour to convince them of the evil and danger of th
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<p class="tab-1">II. In the <a class="bibleref" title="Eph.5.18-Eph.5.20" href="/passage/?search=Eph.5.18-Eph.5.20">Eph. 5:18-20</a> the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: <i>And be not drunk with wine</i>, <a class="bibleref" title="Eph.5.18" href="/passage/?search=Eph.5.18">Eph. 5:18</a>. 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, <i>wherein</i>, or in which drunkenness, <i>is excess</i>. The word <b><i>asotia</i></b> may signify <i>luxury</i> or <i>dissoluteness</i>; 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 <i>be filled with the Spirit</i>. 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 <i>understand what the will of the Lord is</i>; 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, <a class="bibleref" title="Eph.5.19" href="/passage/?search=Eph.5.19">Eph. 5:19</a>. 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 <i>speak to themselves</i> in their assemblies and meetings together, for mutual edification. By <i>psalms</i> may be meant David’s psalms, or such composures as were fitly sung with musical instruments. By <i>hymns</i> may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, etc. <i>Spiritual songs</i> may contain a greater variety of matter, doctrinal, prophetical, historical, etc. 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 <i>sing and to make melody in their hearts</i>; 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, <a class="bibleref" title="Eph.5.20" href="/passage/?search=Eph.5.20">Eph. 5:20</a>. We are appointed to sing psalms, etc., for the expression of our thankfulness to God; but, though we are not always singing, we s
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