mh_parser/vol_split/49 - Ephesians/Chapter 5.xml

<div2 id="Eph.vi" n="vi" next="Eph.vii" prev="Eph.v" progress="60.02%" title="Chapter V">
<h2 id="Eph.vi-p0.1">E P H E S I A N S.</h2>
<h3 id="Eph.vi-p0.2">CHAP. V.</h3>
<p class="intro" id="Eph.vi-p1">We had several important exhortations in the close
of the foregoing chapter, and they are continued in this:
particularly, I. We have here an exhortation to mutual love and
charity, <scripRef id="Eph.vi-p1.1" osisRef="Bible:Eph.5.1-Eph.5.2" parsed="|Eph|5|1|5|2" passage="Eph 5:1,2">ver. 1, 2</scripRef>. II.
Against all manner of uncleanness, with proper arguments and
remedies proposed against such sins: and some further cautions are
added, and other duties recommended, <scripRef id="Eph.vi-p1.2" osisRef="Bible:Eph.5.3-Eph.5.20" parsed="|Eph|5|3|5|20" passage="Eph 5:3-20">ver. 3-20</scripRef>. III. The apostle directs to the
conscientious discharge of relative duties, <scripRef id="Eph.vi-p1.3" osisRef="Bible:Eph.5.21-Eph.6.9" parsed="|Eph|5|21|6|9" passage="Eph 5:21-6:9">from ver. 21</scripRef>, throughout this, and in
the beginning of the next chapter.</p>
<scripCom id="Eph.vi-p1.4" osisRef="Bible:Eph.5" parsed="|Eph|5|0|0|0" passage="Eph 5" type="Commentary"/>
<scripCom id="Eph.vi-p1.5" osisRef="Bible:Eph.5.1-Eph.5.2" parsed="|Eph|5|1|5|2" passage="Eph 5:1-2" type="Commentary"/><div class="Commentary" id="Bible:Eph.5.1-Eph.5.2">
<h4 id="Eph.vi-p1.6">Cautions against Impurity. (<span class="smallcaps" id="Eph.vi-p1.7">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.vi-p2">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.</p>
<p class="indent" id="Eph.vi-p3">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 <scripRef id="Eph.vi-p3.1" osisRef="Bible:Eph.4.17-Eph.4.32" parsed="|Eph|4|17|4|32" passage="Eph 4:17-32">last verses</scripRef> of it, to which the
particle <i>therefore</i> 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 <i>imitators</i> 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 <i>is love; and
those that dwell in love dwell in God and God in them.</i> Thus he
has proclaimed his name, <i>Gracious and merciful, and abundant in
goodness. As dear children,</i> 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, <i>And
walk in love,</i> <scripRef id="Eph.vi-p3.2" osisRef="Bible:Eph.5.2" parsed="|Eph|5|2|0|0" passage="Eph 5:2"><i>v.</i>
2</scripRef>. 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. <i>As Christ also hath loved us.</i> 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
<i>he hath given himself for us.</i> 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:
<i>An offering and a sacrifice to God;</i> 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
<i>for a sweet-smelling savour.</i> Some observe that the
sin-offerings were never said to be of a sweet-smelling savour; but
this is said of <i>the Lamb of God, which taketh away the sin of
the world.</i> 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.</p>
</div><scripCom id="Eph.vi-p3.3" osisRef="Bible:Eph.5.3-Eph.5.20" parsed="|Eph|5|3|5|20" passage="Eph 5:3-20" type="Commentary"/><div class="Commentary" id="Bible:Eph.5.3-Eph.5.20">
<h4 id="Eph.vi-p3.4">Preservatives from Impurity; Cautions and
Admonitions. (<span class="smallcaps" id="Eph.vi-p3.5">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.vi-p4">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 <i>are ye</i> light in the Lord: walk as children of light:
  9 (For the fruit of the Spirit <i>is</i> 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 <i>them.</i>   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
<i>is.</i>   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;</p>
<p class="indent" id="Eph.vi-p5">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>
(<scripRef id="Eph.vi-p5.1" osisRef="Bible:Eph.5.4" parsed="|Eph|5|4|0|0" passage="Eph 5:4"><i>v.</i> 4</scripRef>), 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, <scripRef id="Eph.vi-p5.2" osisRef="Bible:Eph.4.29" parsed="|Eph|4|29|0|0" passage="Eph 4:29"><i>ch.</i> iv.
29</scripRef>. 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 and thanksgivings, <i>proceed out of
the same mouth?</i></p>
<p class="indent" id="Eph.vi-p6">I. To fortify us against the sins of
uncleanness, &amp;c., the apostle urges several arguments, and
prescribes several remedies, in what follows,</p>
<p class="indent" id="Eph.vi-p7">1. He urges several arguments, As, (1.)
Consider that these are sins which shut persons out of heaven:
<i>For this you know,</i> &amp;c., <scripRef id="Eph.vi-p7.1" osisRef="Bible:Eph.5.5" parsed="|Eph|5|5|0|0" passage="Eph 5:5"><i>v.</i> 5</scripRef>. 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, &amp;c. 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> &amp;c., <scripRef id="Eph.vi-p7.2" osisRef="Bible:Eph.5.6" parsed="|Eph|5|6|0|0" passage="Eph 5:6"><i>v.</i>
6</scripRef>. 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> <scripRef id="Eph.vi-p7.3" osisRef="Bible:Eph.5.7" parsed="|Eph|5|7|0|0" passage="Eph 5:7"><i>v.</i>
7</scripRef>. "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> &amp;c., <scripRef id="Eph.vi-p7.4" osisRef="Bible:Eph.5.8" parsed="|Eph|5|8|0|0" passage="Eph 5:8"><i>v.</i> 8</scripRef>. 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
<i>darkness</i> 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: <i>Now are you light in
the Lord,</i> savingly enlightened by the word and the Spirit of
God. <i>Now,</i> upon your believing in Christ, and your receiving
the gospel. <i>Walk as children of light.</i> 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—<i>Proving what is
acceptable unto the Lord</i> (<scripRef id="Eph.vi-p7.5" osisRef="Bible:Eph.5.10" parsed="|Eph|5|10|0|0" passage="Eph 5:10"><i>v.</i> 10</scripRef>), 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.</p>
<p class="indent" id="Eph.vi-p8">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>
<scripRef id="Eph.vi-p8.1" osisRef="Bible:Eph.5.9" parsed="|Eph|5|9|0|0" passage="Eph 5:9"><i>v.</i> 9</scripRef>. 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,
<scripRef id="Eph.vi-p8.2" osisRef="Bible:Eph.5.11" parsed="|Eph|5|11|0|0" passage="Eph 5:11"><i>v.</i> 11</scripRef>. 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>
&amp;c., <scripRef id="Eph.vi-p8.3" osisRef="Bible:Eph.5.12" parsed="|Eph|5|12|0|0" passage="Eph 5:12"><i>v.</i> 12</scripRef>. 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> <scripRef id="Eph.vi-p8.4" osisRef="Bible:Eph.5.13" parsed="|Eph|5|13|0|0" passage="Eph 5:13"><i>v.</i> 13</scripRef>. 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>
&amp;c. (<scripRef id="Eph.vi-p8.5" osisRef="Bible:Eph.5.14" parsed="|Eph|5|14|0|0" passage="Eph 5:14"><i>v.</i> 14</scripRef>); 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 <scripRef id="Eph.vi-p8.6" osisRef="Bible:Isa.60.1" parsed="|Isa|60|1|0|0" passage="Isa 60:1">Isa. lx. 1</scripRef>. 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 (<scripRef id="Eph.vi-p8.7" osisRef="Bible:Eph.5.15" parsed="|Eph|5|15|0|0" passage="Eph 5:15"><i>v.</i> 15</scripRef>): <i>See then,</i> &amp;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> (<scripRef id="Eph.vi-p8.8" osisRef="Bible:Eph.5.16" parsed="|Eph|5|16|0|0" passage="Eph 5:16"><i>v.</i> 16</scripRef>), 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 (<scripRef id="Eph.vi-p8.9" osisRef="Bible:Eph.5.17" parsed="|Eph|5|17|0|0" passage="Eph 5:17"><i>v.</i> 17</scripRef>), "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 class="indent" id="Eph.vi-p9">II. In the <scripRef id="Eph.vi-p9.1" osisRef="Bible:Eph.5.18-Eph.5.20" parsed="|Eph|5|18|5|20" passage="Eph 5:18-20">three following verses</scripRef> 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> <scripRef id="Eph.vi-p9.2" osisRef="Bible:Eph.5.18" parsed="|Eph|5|18|0|0" passage="Eph 5:18"><i>v.</i> 18</scripRef>.
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, <scripRef id="Eph.vi-p9.3" osisRef="Bible:Eph.5.19" parsed="|Eph|5|19|0|0" passage="Eph 5:19"><i>v.</i> 19</scripRef>.
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, &amp;c. <i>Spiritual songs</i> may contain a
greater variety of matter, doctrinal, prophetical, historical,
&amp;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, <scripRef id="Eph.vi-p9.4" osisRef="Bible:Eph.5.20" parsed="|Eph|5|20|0|0" passage="Eph 5:20"><i>v.</i> 20</scripRef>.
We are appointed to sing psalms, &amp;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>
</div><scripCom id="Eph.vi-p9.5" osisRef="Bible:Eph.5.21-Eph.5.33" parsed="|Eph|5|21|5|33" passage="Eph 5:21-33" type="Commentary"/><div class="Commentary" id="Bible:Eph.5.21-Eph.5.33">
<h4 id="Eph.vi-p9.6">Duties of Husbands and
Wives. (<span class="smallcaps" id="Eph.vi-p9.7">a.
d.</span> 61.)</h4>
<p class="passage" id="Eph.vi-p10">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.</p>
<p class="indent" id="Eph.vi-p11">Here the apostle begins his exhortation to
the discharge of relative duties. As a general foundation for these
duties, he lays down that rule <scripRef id="Eph.vi-p11.1" osisRef="Bible:Eph.5.21" parsed="|Eph|5|21|0|0" passage="Eph 5:21"><i>v.</i> 21</scripRef>. 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 <scripRef id="Eph.vi-p11.2" osisRef="Bible:Eph.5.22" parsed="|Eph|5|22|0|0" passage="Eph 5:22"><i>v.</i>
22</scripRef> 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 class="indent" id="Eph.vi-p12">I. The duty prescribed to wives is
submission to their husbands in the Lord (<scripRef id="Eph.vi-p12.1" osisRef="Bible:Eph.5.22" parsed="|Eph|5|22|0|0" passage="Eph 5:22"><i>v.</i> 22</scripRef>), 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> <scripRef id="Eph.vi-p12.2" osisRef="Bible:Eph.5.23" parsed="|Eph|5|23|0|0" passage="Eph 5:23"><i>v.</i> 23</scripRef>. 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 the more cheerfully submit herself unto
him. So it follows, <i>Therefore as the church is subject unto
Christ</i> (<scripRef id="Eph.vi-p12.3" osisRef="Bible:Eph.5.24" parsed="|Eph|5|24|0|0" passage="Eph 5:24"><i>v.</i> 24</scripRef>),
with cheerfulness, with fidelity, with humility, <i>so let the
wives be to their own husbands in every thing</i>—in every thing
to which their authority justly extends itself, in every thing
lawful and consistent with duty to God.</p>
<p class="indent" id="Eph.vi-p13">II. The duty of husbands (on the other
hand), is to love their wives (<scripRef id="Eph.vi-p13.1" osisRef="Bible:Eph.5.25" parsed="|Eph|5|25|0|0" passage="Eph 5:25"><i>v.</i> 25</scripRef>); 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:
<i>That he might sanctify and cleanse it, with the washing of water
by the word</i> (<scripRef id="Eph.vi-p13.2" osisRef="Bible:Eph.5.26" parsed="|Eph|5|26|0|0" passage="Eph 5:26"><i>v.</i>
26</scripRef>)—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.
<i>And that he might present it to himself,</i> &amp;c., <scripRef id="Eph.vi-p13.3" osisRef="Bible:Eph.5.27" parsed="|Eph|5|27|0|0" passage="Eph 5:27"><i>v.</i> 27</scripRef>. 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. <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. From <scripRef id="Eph.vi-p13.4" osisRef="Bible:Eph.5.26-Eph.5.27" parsed="|Eph|5|26|5|27" passage="Eph 5:26-27">this and the
former verse</scripRef> 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> &amp;c., <scripRef id="Eph.vi-p13.5" osisRef="Bible:Eph.5.28" parsed="|Eph|5|28|0|0" passage="Eph 5:28"><i>v.</i>
28</scripRef>. 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> <scripRef id="Eph.vi-p13.6" osisRef="Bible:Eph.5.29" parsed="|Eph|5|29|0|0" passage="Eph 5:29"><i>v.</i>
29</scripRef>—(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, &amp;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> <scripRef id="Eph.vi-p13.7" osisRef="Bible:Eph.5.30" parsed="|Eph|5|30|0|0" passage="Eph 5:30"><i>v.</i>
30</scripRef>. 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, <scripRef id="Eph.vi-p13.8" osisRef="Bible:Gen.2.24" parsed="|Gen|2|24|0|0" passage="Ge 2:24">Gen. ii.
24</scripRef>. 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> <scripRef id="Eph.vi-p13.9" osisRef="Bible:Eph.5.32" parsed="|Eph|5|32|0|0" passage="Eph 5:32"><i>v.</i> 32</scripRef>. 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 class="indent" id="Eph.vi-p14">After this, the apostle concludes this part
of his discourse with a brief summary of the duty of husbands and
wives, <scripRef id="Eph.vi-p14.1" osisRef="Bible:Eph.5.33" parsed="|Eph|5|33|0|0" passage="Eph 5:33"><i>v.</i> 33</scripRef>.
"<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>
</div></div2>