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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>E P H E S I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. V.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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We had several important exhortations in the close of the foregoing
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chapter, and they are continued in this: particularly,
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I. We have here an exhortation to mutual love and charity,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:1,2">ver. 1, 2</A>.
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II. Against all manner of uncleanness, with proper arguments and
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remedies proposed against such sins: and some further cautions are
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added, and other duties recommended,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:3-20">ver. 3-20</A>.
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III. The apostle directs to the conscientious discharge of relative
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duties,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:21-6:1-9">from ver. 21</A>,
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throughout this, and in the beginning of the next chapter.</P>
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</FONT>
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<A NAME="Eph5_1"> </A>
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<A NAME="Eph5_2"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Cautions against Impurity.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Be ye therefore followers of God, as dear children;
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2 And walk in love, as Christ also hath loved us, and hath
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given himself for us an offering and a sacrifice to God for a
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sweetsmelling savour.
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</FONT></P>
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<P>
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Here we have the exhortation to mutual love, or to Christian charity.
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The apostle had been insisting on this in the former chapter, and
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particularly in the
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:17-32">last verses</A>
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of it, to which the particle <I>therefore</I> refers, and connects what
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he had said there with what is contained in these verses, thus:
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"Because God, for Christ's sake, has forgiven you, therefore be you
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followers of God, or <I>imitators</I> of him;" for so the word
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signifies. Pious persons should imitate the God whom they worship, as
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far as he has revealed himself as imitable by them. They must conform
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themselves to his example, and have his image renewed upon them. This
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puts a great honour upon practical religion, that it is the imitating
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of God. We must be holy as God is holy, merciful as he is merciful,
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perfect as he is perfect. But there is no one attribute of God more
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recommended to our imitation than that of his goodness. Be you
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imitators of God, or resemble him, in every grace, and especially in
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his love, and in his pardoning goodness. God <I>is love; and those that
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dwell in love dwell in God and God in them.</I> Thus he has proclaimed
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his name, <I>Gracious and merciful, and abundant in goodness. As dear
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children,</I> as children (who are wont to be greatly beloved by their
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parents) usually resemble them in the lineaments and features of their
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faces, and in the dispositions and qualities of their minds; or as
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becomes the children of God, who are beloved and cherished by their
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heavenly Father. Children are obliged to imitate their parents in what
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is good, especially when dearly beloved by them. The character that we
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bear of God's children obliges us to resemble him, especially in his
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love and goodness, in his mercy and readiness to forgive. And those
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only are God's dear children who imitate him in these. It follows,
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<I>And walk in love,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:2"><I>v.</I> 2</A>.
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This godlike grace should conduct and influence our whole conversation,
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which is meant by walking in it. It should be the principle from which
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we act; it should direct the ends at which we aim. We should be more
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careful to give proof of the sincerity of our love one to another.
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<I>As Christ also hath loved us.</I> Here the apostle directs us to the
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example of Christ, whom Christians are obliged to imitate, and in whom
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we have an instance of the most free and generous love that ever was,
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that great love wherewith he hath loved us. We are all joint sharers in
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that love, and partakers of the comfort of it, and therefore should
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love one another, Christ having loved us all and given such proof of
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his love to us; for <I>he hath given himself for us.</I> The apostle
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designedly enlarges on the subject; for what can yield us more
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delightful matter for contemplation than this? Christ gave himself to
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die for us; and the death of Christ was the great sacrifice of
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atonement: <I>An offering and a sacrifice to God;</I> or an offering,
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even a sacrifice--a propitiatory sacrifice, to expiate our guilt, which
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had been prefigured in the legal oblations and sacrifices; and this
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<I>for a sweet-smelling savour.</I> Some observe that the sin-offerings
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were never said to be of a sweet-smelling savour; but this is said of
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<I>the Lamb of God, which taketh away the sin of the world.</I> As he
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offered himself with a design to be accepted of God, so God did accept,
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was pleased with, and appeased by, that sacrifice. Note, As the
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sacrifice of Christ was efficacious with God, so his example should be
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prevailing with us, and we should carefully copy after it.</P>
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<A NAME="Eph5_3"> </A>
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<A NAME="Eph5_4"> </A>
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<A NAME="Eph5_5"> </A>
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<A NAME="Eph5_6"> </A>
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<A NAME="Eph5_7"> </A>
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<A NAME="Eph5_8"> </A>
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<A NAME="Eph5_9"> </A>
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<A NAME="Eph5_10"> </A>
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<A NAME="Eph5_11"> </A>
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<A NAME="Eph5_12"> </A>
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<A NAME="Eph5_13"> </A>
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<A NAME="Eph5_14"> </A>
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<A NAME="Eph5_15"> </A>
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<A NAME="Eph5_16"> </A>
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<A NAME="Eph5_17"> </A>
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<A NAME="Eph5_18"> </A>
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<A NAME="Eph5_19"> </A>
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<A NAME="Eph5_20"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Preservatives from Impurity; Cautions and Admonitions.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>3 But fornication, and all uncleanness, or covetousness, let it
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not be once named among you, as becometh saints;
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4 Neither filthiness, nor foolish talking, nor jesting, which
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are not convenient: but rather giving of thanks.
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5 For this ye know, that no whoremonger, nor unclean person,
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nor covetous man, who is an idolater, hath any inheritance in the
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kingdom of Christ and of God.
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6 Let no man deceive you with vain words: for because of these
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things cometh the wrath of God upon the children of disobedience.
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7 Be not ye therefore partakers with them.
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8 For ye were sometimes darkness, but now <I>are ye</I> light in the
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Lord: walk as children of light:
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9 (For the fruit of the Spirit <I>is</I> in all goodness and
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righteousness and truth;)
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10 Proving what is acceptable unto the Lord.
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11 And have no fellowship with the unfruitful works of
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darkness, but rather reprove <I>them.</I>
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12 For it is a shame even to speak of those things which are
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done of them in secret.
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13 But all things that are reproved are made manifest by the
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light: for whatsoever doth make manifest is light.
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14 Wherefore he saith, Awake thou that sleepest, and arise from
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the dead, and Christ shall give thee light.
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15 See then that ye walk circumspectly, not as fools, but as
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wise,
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16 Redeeming the time, because the days are evil.
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17 Wherefore be ye not unwise, but understanding what the will
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of the Lord <I>is.</I>
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18 And be not drunk with wine, wherein is excess; but be filled
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with the Spirit;
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19 Speaking to yourselves in psalms and hymns and spiritual
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songs, singing and making melody in your heart to the Lord;
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20 Giving thanks always for all things unto God and the Father
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in the name of our Lord Jesus Christ;
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</FONT></P>
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<P>
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These verses contain a caution against all manner of uncleanness, with
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proper remedies and arguments proposed: some further cautions are
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added, and other duties recommended. Filthy lusts must be suppressed,
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in order to the supporting of holy love. <I>Walk in love,</I> and
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<I>shun fornication and all uncleanness. Fornication</I> is folly
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committed between unmarried persons. <I>All uncleanness</I> includes
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all other sorts of filthy lusts, which were too common among the
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Gentiles. Or <I>covetousness,</I> which being thus connected, and
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mentioned as a thing which should not be <I>once named,</I> some
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understand it, in the chaste style of the scripture, of unnatural lust;
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while others take it in the more common sense, for an immoderate desire
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of gain or an insatiable love of riches, which is spiritual adultery;
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for by this the soul, which was espoused to God, goes astray from him,
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and embraces the bosom of a stranger, and therefore carnal worldlings
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are called adulterers: <I>You adulterers and adulteresses, know you not
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that the friendship of the world is enmity with God?</I> Now these sins
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must be dreaded and detested in the highest degree: <I>Let it not be
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once named among you,</I> never in a way of approbation nor without
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abhorrence, <I>as becometh saints,</I> holy persons, who are separated
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from the world, and dedicated unto God. The apostle not only cautions
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against the gross acts of sin, but against what some may be apt to make
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light of, and think to be excusable. <I>Neither filthiness</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:4"><I>v.</I> 4</A>),
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by which may be understood all wanton and unseemly gestures and
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behaviour; <I>nor foolish talking,</I> obscene and lewd discourse, or,
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more generally, such vain discourse as betrays much folly and
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indiscretion, and is far from edifying the hearers; <I>nor jesting.</I>
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The Greek word <B><I>eutrapelia</I></B> is the same which Aristotle, in
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his Ethics, makes a virtue: pleasantness of conversation. And there is
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no doubt an innocent and inoffensive jesting, which we cannot suppose
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the apostle here forbids. Some understand him of such scurrilous and
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abusive reflections as tend to expose others and to make them appear
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ridiculous. This is bad enough: but the context seems to restrain it to
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such pleasantry of discourse as is filthy and obscene, which he may
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also design by that <I>corrupt,</I> or putrid and rotten, communication
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that he speaks of,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+4:29"><I>ch.</I> iv. 29</A>.
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Of these things he says, <I>They are not convenient.</I> Indeed there
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is more than inconvenience, even a great deal of mischief, in them.
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They are so far from being profitable that they pollute and poison the
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hearers. But the meaning is, Those things do not become Christians, and
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are very unsuitable to their profession and character. Christians are
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allowed to be cheerful and pleasant; but they must be merry and wise.
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The apostle adds, <I>But rather giving of thanks:</I> so far let the
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Christian's way of mirth be from that of obscene and profane wit, that
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he may delight his mind, and make himself cheerful, by a grateful
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remembrance of God's goodness and mercy to him, and by blessing and
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praising him on account of these. Note,
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1. We should take all occasions to render thanksgivings and praises to
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God for his kindness and favours to us.
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2. A reflection on the grace and goodness of God to us, with a design
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to excite our thankfulness to him, is proper to refresh and delight the
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Christian's mind, and to make him cheerful. Dr. Hammond thinks that
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<B><I>eucharistia</I></B> may signify gracious, pious, religious
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discourse in general, by way of opposition to what the apostle
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condemns. Our cheerfulness, instead of breaking out into what is vain
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and sinful, and a profanation of God's name, should express itself as
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becomes Christians, and in what may tend to his glory. If men abounded
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more in good and pious expressions, they would not be so apt to utter
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ill and unbecoming words; for shall <I>blessing</I> and <I>cursing,</I>
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lewdness and thanksgivings, <I>proceed out of the same mouth?</I></P>
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<P>
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I. To fortify us against the sins of uncleanness, &c., the apostle
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urges several arguments, and prescribes several remedies, in what
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follows,</P>
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<P>
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1. He urges several arguments, As,
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(1.) Consider that these are sins which shut persons out of heaven:
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<I>For this you know,</I> &c.,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:5"><I>v.</I> 5</A>.
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They knew it, being informed of it by the Christian religion. By <I>a
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covetous man</I> some understand a lewd lascivious libertine, who
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indulges himself in those vile lusts which were accounted the certain
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marks of a heathen and an idolater. Others understand it in the common
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acceptation of the word; and such a man is an idolater because there is
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spiritual idolatry in the love of this world. As the epicure makes a
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god of his belly, so the covetous man makes a god of his money, sets
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those affectations upon it, and places that hope, confidence, and
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delight, in worldly good, which should be reserved for God only. He
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serves mammon instead of God. Of these persons it is said that they
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<I>have no inheritance in the kingdom of Christ and of God;</I> that
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is, the kingdom of Christ, who is God, or the kingdom which is God's by
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nature, and Christ's as he is Mediator, the kingdom which Christ has
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purchased and which God bestows. Heaven is here described as a kingdom
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(as frequently elsewhere) with respect to its eminency and glory, its
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fulness and sufficiency, &c. In this kingdom the saints and servants of
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God have an inheritance; for it is the <I>inheritance of the saints in
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light.</I> But those who are impenitent, and allow themselves either in
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the lusts of the flesh or the love of the world, are not Christians
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indeed, and so belong not to the kingdom of grace, nor shall they ever
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come to the kingdom of glory. Let us then be excited to be on our
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guard against those sins which would exclude and shut us out of heaven.
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(2.) These sins bring the wrath of God upon those who are guilty of
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them: "<I>Let no man deceive you with vain words,</I> &c.,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:6"><I>v.</I> 6</A>.
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Let none flatter you, as though such things were tolerable and to be
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allowed of in Christians, or as though they were not very provoking and
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offensive unto God, or as though you might indulge yourselves in them
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and yet escape with impunity. These are <I>vain words.</I>" Observe,
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Those who flatter themselves and others with hopes of impunity in sin
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do but put a cheat upon themselves and others. Thus Satan deceived our
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first parents with vain words when he said to them, <I>You shall not
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surely die.</I> They are <I>vain words</I> indeed; for those who trust
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to them will find themselves wretchedly imposed upon, <I>for because of
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these things cometh the wrath of God upon the children of
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disobedience.</I> By <I>children of disobedience</I> may be meant the
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Gentiles, who disbelieved, and refused to comply with, and to submit
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themselves to, the gospel: or, more generally, all obstinate sinners,
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who will not be reclaimed, but are given over to disobedience.
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Disobedience is the very malignity of sin. And it is by a usual
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Hebraism that such sinners are called children of disobedience; and
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such indeed they are from their childhood, going astray as soon as they
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are born. <I>The wrath of God comes upon</I> such because of their
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sins; sometimes in this world, but more especially in the next. And
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dare we make light of that which will lay us under the wrath of God? O
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no. <I>Be not you therefore partakers with them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:7"><I>v.</I> 7</A>.
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"Do not partake with them in their sins, that you may not share in
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their punishment." We partake with other men in their sins, not only
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when we live in the same sinful manner that they do, and consent and
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comply with their temptations and solicitations to sin, but when we
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encourage them in their sins, prompt them to sin, and do not prevent
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and hinder them, as far as it may be in our power to do so.
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(3.) Consider what obligations Christians are under to live at another
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rate than such sinners do: <I>For you were sometimes darkness, but
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now,</I> &c.,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:8"><I>v.</I> 8</A>.
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The meaning is, "Such courses are very unsuitable to your present
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condition; for, whereas in your Gentile and your unregenerate state you
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were darkness, you have now undergone a great change." The apostle
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calls their former condition <I>darkness</I> in the abstract, to
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|
express the great darkness they were in. They lived wicked and profane
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lives, being destitute of the light of instruction without and of the
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illumination and grace of the blessed Spirit within. Note, A state of
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sin is a state of darkness. Sinners, like men in the dark, are going
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they know not whither, and doing they know not what. But the grace of
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God had produced a mighty change in their souls: <I>Now are you light
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in the Lord,</I> savingly enlightened by the word and the Spirit of
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God. <I>Now,</I> upon your believing in Christ, and your receiving the
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|
gospel. <I>Walk as children of light.</I> Children of light, according
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|
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
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|
suitable to your condition and privileges, and accordingly live up to
|
|
the obligation you are under by that knowledge and those advantages you
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|
enjoy--<I>Proving what is acceptable unto the Lord</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:10"><I>v.</I> 10</A>),
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examining and searching diligently what God has revealed to be his
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|
will, and making it appear that you approve it by conforming yourselves
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|
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
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|
him, searching the scriptures with this view, thus keeping at the
|
|
greatest distance from these sins.</P>
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<P>
|
|
|
|
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 HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:9"><I>v.</I> 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 HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:11"><I>v.</I> 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> &c.,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:12"><I>v.</I> 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 HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:13"><I>v.</I> 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 them, thus shining as lights in the world. The apostle
|
|
further urges this duty from the example of God or Christ: <I>Wherefore
|
|
he saith,</I> &c.
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:14"><I>v.</I> 14</A>);
|
|
|
|
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."
|
|
<I>He saith.</I> The Lord is constantly saying in his word what is more
|
|
particularly expressed in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+60:1">Isa. lx. 1</A>.
|
|
|
|
Or, Christ, by his ministers, who preach the everlasting gospel, is
|
|
continually calling upon sinners to this effect: <I>Awake, thou that
|
|
sleepest, and arise from the dead.</I> 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, <I>And Christ shall give thee light; or Christ shall
|
|
enlighten thee,</I> or <I>shall shine upon thee.</I> "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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:15"><I>v.</I> 15</A>):
|
|
|
|
<I>See then,</I> &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. <I>Walk circumspectly,</I> 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.
|
|
<I>Not as fools,</I> 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; <I>but as wise,</I> 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,
|
|
<I>redeeming the time</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:16"><I>v.</I> 16</A>),
|
|
|
|
literally, <I>buying the opportunity.</I> 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 <I>because the days are evil,</I> 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.
|
|
"<I>Wherefore,</I>" says the apostle
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:17"><I>v.</I> 17</A>),
|
|
|
|
"because of the badness of the times, <I>be you not unwise,</I>
|
|
ignorant of your duty and negligent about your souls, <I>but
|
|
understanding what the will of the Lord is.</I> 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.</P>
|
|
|
|
<P>
|
|
|
|
II. In the
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:18-20">three following verses</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 HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:18"><I>v.</I> 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 HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:19"><I>v.</I> 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, &c. <I>Spiritual songs</I> 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 <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 HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:20"><I>v.</I> 20</A>.
|
|
|
|
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 <I>for all things;</I> 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 <I>every thing to give thanks unto God and the
|
|
Father,</I> 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.</P>
|
|
|
|
<A NAME="Eph5_21"> </A>
|
|
<A NAME="Eph5_22"> </A>
|
|
<A NAME="Eph5_23"> </A>
|
|
<A NAME="Eph5_24"> </A>
|
|
<A NAME="Eph5_25"> </A>
|
|
<A NAME="Eph5_26"> </A>
|
|
<A NAME="Eph5_27"> </A>
|
|
<A NAME="Eph5_28"> </A>
|
|
<A NAME="Eph5_29"> </A>
|
|
<A NAME="Eph5_30"> </A>
|
|
<A NAME="Eph5_31"> </A>
|
|
<A NAME="Eph5_32"> </A>
|
|
<A NAME="Eph5_33"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Duties of Husbands and Wives.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 61.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>let</I> the
|
|
wives <I>be</I> 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 <I>see</I> that she reverence <I>her</I>
|
|
husband.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here the apostle begins his exhortation to the discharge of relative
|
|
duties. As a general foundation for these duties, he lays down that
|
|
rule
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:21"><I>v.</I> 21</A>.
|
|
|
|
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
|
|
<I>became all things to all men.</I> 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. <I>In the fear
|
|
of God,</I> 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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:22"><I>v.</I> 22</A>
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
I. The duty prescribed to wives is submission to their husbands in the
|
|
Lord
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:22"><I>v.</I> 22</A>),
|
|
|
|
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 <I>as unto the
|
|
Lord;</I> 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: <I>For the husband is the head of the wife,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:23"><I>v.</I> 23</A>.
|
|
|
|
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, <I>Thy desire shall
|
|
be to thy husband, and he shall rule over thee.</I> 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, <I>even as Christ is
|
|
the head of the church.</I> 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, <I>and he is the
|
|
Saviour of the body.</I> 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
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the more cheerfully submit herself unto him. So it follows,
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<I>Therefore as the church is subject unto Christ</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:24"><I>v.</I> 24</A>),
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with cheerfulness, with fidelity, with humility, <I>so let the wives be
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to their own husbands in every thing</I>--in every thing to which their
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authority justly extends itself, in every thing lawful and consistent
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with duty to God.</P>
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<P>
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II. The duty of husbands (on the other hand), is to love their wives
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:25"><I>v.</I> 25</A>);
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for without this they would abuse their superiority and headship, and,
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wherever this prevails as it ought to do, it will infer the other
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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
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|
ardent, and constant affection, and that notwithstanding the
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|
imperfections and failures that she is guilty of. The greatness of his
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love to the church appeared in his giving himself unto the death for
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|
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
|
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pattern to husbands; and while such exemplars are offered to both, and
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|
so much is required of each, neither has reason to complain of the
|
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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
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|
next: <I>That he might sanctify and cleanse it, with the washing of
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|
water by the word</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:26"><I>v.</I> 26</A>)--
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that he might endue all his members with a principle of holiness, and
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|
deliver them from the guilt, the pollution, and the dominion of sin.
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The instrumental means whereby this is affected are the instituted
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|
sacraments, particularly the washing of baptism and the preaching and
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|
reception of the gospel. <I>And that he might present it to
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|
himself,</I> &c.,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:27"><I>v.</I> 27</A>.
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Dr. Lightfoot thinks the apostle alludes here to the Jews'
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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. <I>That he might
|
|
present it to himself</I>--that he might perfectly unite it to himself
|
|
in the great day, <I>a glorious church,</I> perfect in knowledge and in
|
|
holiness, <I>not having spot, nor wrinkle, nor any such thing,</I>
|
|
nothing of deformity or defilement remaining, but being entirely
|
|
amiable and pleasing in his eye, <I>holy and without blemish,</I> 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.
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From
|
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:26-27">this and the former verse</A>
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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.--<I>So ought men to
|
|
love their wives as their own bodies,</I> &c.,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:28"><I>v.</I> 28</A>.
|
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|
|
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. <I>For no man ever yet hated his own flesh,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:29"><I>v.</I> 29</A>--
|
|
|
|
(no man in his right senses ever hated himself, however deformed, or
|
|
whatever his imperfections might be); so far from it that <I>he
|
|
nourishes and cherishes it;</I> 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. <I>Even
|
|
as the Lord the church:</I> 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, <I>For we are members of his
|
|
body, of his flesh and of his bones,</I>
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:30"><I>v.</I> 30</A>.
|
|
|
|
He assigns this as a reason why Christ nourishes and cherishes his
|
|
church--because all who belong to it <I>are members of his body,</I>
|
|
that is, of his mystical body. Or, we are members <I>out of his
|
|
body:</I> 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.--<I>For this cause</I>
|
|
(because they are one, as Christ and his church are one) <I>shall a man
|
|
leave his father and mother;</I> the apostle refers to the words of
|
|
Adam, when Eve was given to him for a meet help,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+2:24">Gen. ii. 24</A>.
|
|
|
|
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.--<I>And they two shall be one flesh,</I> that
|
|
is, by virtue of the matrimonial bond. <I>This is a great mystery,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:32"><I>v.</I> 32</A>.
|
|
|
|
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>I speak concerning
|
|
Christ and the church.</I></P>
|
|
|
|
<P>
|
|
|
|
After this, the apostle concludes this part of his discourse with a
|
|
brief summary of the duty of husbands and wives,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+5:33"><I>v.</I> 33</A>.
|
|
|
|
"<I>Nevertheless</I> (though there be such a secret mystical sense, yet
|
|
the plain literal sense concerns you) <I>let every one of you in
|
|
particular so love his wife even as himself,</I> with such a sincere,
|
|
peculiar, singular, and prevailing affection as that is which he bears
|
|
to himself. <I>And the wife see that she reverence her husband.</I>"
|
|
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.</P>
|
|
|
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