Ephesians 5:6-14

3) Look about thyself and be independent and benevolent!

(Ephesians 5:6-14.)

6Let no man [no one] deceive you with vain [empty] words: for because of these 7things cometh the wrath of God upon the children [sons] of disobedience. Be not ye [Become not] therefore partakers14 with them. 8For ye were sometime [once ye were] darkness, but now are ye light in the Lord: walk as children of light: 9(For the fruit of the Spirit [light]15 is in all goodness and righteousness and 10, 11 truth;) Proving what is acceptable unto [well-pleasing to] the Lord. And have no fellowship16 with the unfruitful works of darkness, but rather [even] reprove them. 12For it is a shame even to speak of those things which are done of them in secret [For the things done in secret by them it is a shame even to speak of].17 13But all things that are [being] reproved are made manifest by the light! for whatsoever doth make manifest [everything which is made manifest]18 is light. 14Wherefore he saith, Awake [or Up!]19 thou that [who] sleepest, and arise from the dead, and Christ shall give thee light.

EXEGETICAL AND CRITICAL

Ephesians 5:6. The transition. Let no one deceive you with empty words, μεδεὶς ὐμᾶς .—The precept: “let no one deceive you,” is entirely general, but limited by the context to social intercourse; there being nothing to indicate a further extension. Hence “no one” is to be applied to members of the Church and the non-christians who are, or come, near them; “deceive” including unintentional as well as intentional leading astray. Accordingly the reference is not, as in Colossians 2:8, to philosophers and Jewish errorists (Grotius), nor merely to frivolous Christians (Olshausen), or to those heathen who had remained unbelieving (Meyer). The loquacious persons spoken of are false teachers with “empty words.” This phrase means discourse wanting in truth, life and spirit; hoc genus est, species tres Ephesians 5:4. (Bengel). [Alford: “Empty—not containing the kernel of truth, of which words are but the shell—words with no underlying facts.”—R.] Comp. 1 Corinthians 15:38. Bullinger: Erant apud Ephesios homines corrupti, ut hodie apud nos plurimi sunt, qui hæc salutaria Dei præcepta cachinno excipientes obstrepunt: humanum esse, quod faciunt amatores, utile, quod fœneratores, facetum, quod jaculatores, et idcirco Deum non usque adeo graviter animadvertere in istius modi lapsus.20 Stier is not altogether incorrect in finding an ironical opposition in: ἀπατᾷν κενοῖς, exhorting thus: let them speak only in vain (1 Corinthians 15:14; 1 Corinthians 15:58).

For because of these things, διὰ ταῦταγάρ, introduces a reason; “because of these things” pointing beyond the genus (“empty word”) to the species (Ephesians 5:4), just as in the parallel passage, Colossians 3:6 (δί ἅ). [The context is decisive against the reference either to the ἀπάτη of the “empty words,” or to this and the sins mentioned in Ephesians 5:4. See Ellicott and Alford.—R.]—Cometh, ἔρχεται, marks the fact as present, like “hath not” (Ephesians 5:5); it is neither=venire solet (Erasmus), nor a general asseveration without any temporal qualification (Harless), nor does it point to the future (Meyer, Schenkel, Bleek); the punishment has already begun. See Romans 1:18.

The wrath of God, ἡ ὀργὴ τοῦ θεοῦ.—This also is not to be considered as quiescent until the final Judgment. It already comes both externally and internally as correction and punishment, upon the sons of disobedience, ἐπὶ τοὺς υἰους τῆς (Ephesians 2:2).—This designates more strongly than ἀπειθείας those who still or again oppose God and His word within the Church. [“The active and practical side of the ἀπειθῶν (John 3:36) is here brought out. The word is a valuable middle term between unbelief and disobedience, implying their identity in a manner full of the highest instruction” (Alford).—R.]

Warning against association with wicked men; Ephesians 5:7-10.

Ephesians 5:7. Become hot therefore, μὴ οὖν γίνεσθε.—Οὖν, “therefore,” marks the specializing of the warning and that it rests on “the wrath of God upon the children of disobedience” as its basis, while γίνεσθε, “become,” indicates that this state of things is not yet present, and at the same time the danger of its entrance and its quiet, unnoticed and unregarded development.21 Vulgate: Nolite effici! Bengel: Ne ira super vos veniat!

Partakers with them, συνμέτοχοι22 αὖτῶν, i.e. with the sons of disobedience. It is inappropriate to refer αὐτῶν to vices (Schenkel), and to understand συνμέτοχοι (Ephesians 3:6) of the portion of the wicked (Koppe, Stier, who includes this also). The reference to the punishment is the foundation of the warning against companionship with them.

Ephesians 5:8 presents a new reason, taken from their experience of grace, their grasp on the Lord and their task For once ye were,23 ἦτε γάρ ποτε!—That is, thanks to God, it is past! Hence ἦτε stands emphatically first; and Luther with his weiland [=to the antique “sometime” of the E. V.] aptly recalls a past condition, referring to a new life.—Darkness, σκός, abstraction pro concreto, emphasi egregia (Bengel). [They were not only living or abiding in it, but themselves actual and veritable darkness (Ellicott).—R.]

But now are ye light in the Lord, νῦν δὲ φῶς ἐν τῷ κυρίῳ.—This, without ἔστι, is quite as emphatic and brief. “Light,” as in 1 John 1:6; John 8:12, is a comprehensive designation of the Divine life and character, both ethical and intellectual in its meaning, in contrast with darkness (Ephesians 4:18; Acts 26:18; Colossians 1:12-13; 1 Peter 2:9). These nominatives emphasize the being full, permeated by, and are stronger than ἐν σκότει (Romans 2:19; 1 Thessalonians 5:4), ἐν φωτί. [Comp. Usteri, Lehrbegr. ii. 1, 3, p. 229, on the terms φῶς and σκότος.—Hodge weakens the sense into “enlightened,” but “light” has here an active sense, which prepares the way for the subsequent exhortation, since they were not only to walk worthy of the light but be light to others (Ephesians 5:13).—R.] The added phrase, ἐν τῷ κυρίῳ, excludes the notion of having earned the present condition, marking the operation of the Lord, in order to excite thankfulness for constancy, fear of apostacy and backsliding, without the ability of helping one’s self.

Walk as children of light, ὡς τέκνα φωτὸς24 περιπατεῖτε.—The status is marked by ὡς, “as.” What ye are (“children of light”), be in deed and truth (“walk”)! Energetically added, without any conjunction, as growing out of what precedes, as its result.

Ephesians 5:9. For the fruit of the light, ὁ γὰρ καρπὸς τοῦ φωτός.—This is introduced as a ground (γάρ). The children of the light are referred to the fruit of the light, in order to excite them to a corresponding walk. This fruit consists in all goodness and righteousness and truth [ἐν πάσῃ, ἀγαθωσύνῃ καὶ δικαιοσύνῃ καὶ ]—“Fruit” is in the singular, and yet three terms follow, as in Galatians 5:22 : “the fruit of the Spirit” is followed by nine, in order to render prominent its unity in contrast with “the works of the flesh” (Ephesians 5:19 ff.) in their sundered character, their opposition to each other.

Goodness, ἀγαθωσύνη, the opposite of which is κακία, is distinguished from χρηστότης, which is mentioned in connection with it (Galatians 5:22), in this, that it refers to the depth of the disposition, χρηστότης more to the character of its manifestation; both denoting goodness however. Here are designated the character and conduct as regards possessions of every kind, which one has and knows another to stand in need of.

Righteousness, δικαιοσύνη, the opposite of which is ἀδικία, respects relations and the ordering of the same, claims which can be made, and obligations, which should be fulfilled, and is just in regard to all these, taking pains that nothing, neither the least nor the most difficult, receives detriment.

Truth, ἀλήθεια, the opposite of which is ψεῦδος, concerns the agreement of what is internal and external, of thought and word and deed, of goodness and righteousness, so that one is not served at the expense of the other, and harmony exists. The terms are not to be divided according to the three categories: inwardly, toward man, toward God (B-Crusius), or source, outwardly, inwardly (Schenkel).25 “All,” πάσῃ, denotes the extent of the manifold manifestations (Philippians 4:6 : ὅσα), it is not then=all kinds. Others explain differently, but it is generally agreed, that ἐατι or συνέστηκε should be supplied. [Comp. Winer, p. 173, against the acceptance of a Hebraism here (ἐν=Beth essentiæ, Gesenius, Lexicon, under ב, C.—R.]

Ephesians 5:10. Proving, δοκιμάζοντες.—Grammatically this participle may be the mode of the walking, Ephesians 5:9 being taken as a parenthesis. So Bengel, Harless, Meyer, Schenkel [Hodge, Eadie, Ellicott, Alford], and others. But the exhortation may also be regarded as concluded in Ephesians 5:8; nor does Ephesians 5:9 give in the main the impression of being a parenthesis, while the participle can be, according to Winer (p. 545), taken imperatively with ἐστε supplied, as occurs at least ten times in Romans 12:9-13. So Koppe, Stier, Bleek and others. [Such a construction is certainly allowable, where the context plainly requires it, but is not to be accepted when a simpler view is so obviously suggested as in this case.—R.] The former view is favored by the connection of “proving” and “walk,” since through the walk as a child of the light material and power for the proof grows and ripens. [On the word see Trench, Syn., II. § 24.—R.] Investigation and discrimination are required of the children of light; independently, not “tossed as waves and carried about—in the sleight of men” (Ephesians 4:14), they should prove, what is well-pleasing to the Lord, τί ἐστιν εὐαρετὸν τῷ κυρίῳ.—“What,” τί, defines that all things, even the most refined traits and forms, are to be proved. The question is, Is it “well-pleasing to the Lord,” i.e., to Christ, who with His Word is the objective measure. [“The Christian’s whole course is a continual proving, testing of the will of God in practice: investigating not what pleases himself, but what pleases Him” (Alford).—R.] Comp. Romans 14:23; Rom 12:2; 2 Corinthians 5:9; 1 Thessalonians 5:21.

Warning against fellowship with evil works; Ephesians 5:11-13.

Ephesians 5:11. And have no fellowship, καὶ μὴ συνκοινωεῖτε.—“And” connects the imperative with the similar admonition, Ephesians 5:7, there “with them” is added, here “with the works,” the latter referring to fellowship with the works, the former with the persons The verb is a strengthened form26 (Philippians 4:14, Revelation 18:4), from συνκοινωνός (Romans 11:17; 1 Corinthians 9:23, Philippians 1:7; Revelation 1:9); it is a compound not usual with the Apostle, denoting however the fellowship on one side alone. Hence συν is not to be referred to the disobedient, and κοινωνεῖν to the works (Meyer).

With the unfruitful works of darkness [τοῖς ἔργοις τοῖς ].—The prominent word ἔργοις, “works,” is followed by ἀ κάρποις, “unfruitful,” distinguished by the article, in contrast to: “the fruit of the light” (Ephesians 5:9).27 The expression is not without a certain mildness, like “empty words” (Ephesians 5:6), yet without being weak, simply denying the fruit, without positively referring to the corruption and condemnation (Ephesians 4:22; Romans 6:21; Romans 8:13; Galatians 6:8). The expressions: “dead works” (Hebrews 6:1; Hebrews 9:14), “wicked works” (Colossians 1:21), are similar. The added genitive: τοῦ σκότους, “of darkness,” appends the positive element (Romans 13:12); Galatians 5:19 : τῆς σαρκός.

But rather even reprove them.—Non satis abstinere est (Bengel); hence μᾶλλον δὲ καὶ, “but rather even.” Leviticus 19:17. Ἐλέγχετε requires rebuke, punishment, conviction, as in John 3:20; John 16:8 The object is not expressed; but the context supplies it: αὐτά (them, i.e. the works). The mode is determined by the context, since the evil works are to be punished: through proper conduct in word and work, verbis et factis luce dignis (Bengel). Meyer and Schenkel incorrectly apply it to oral rebuke alone, against the passages in John, from which an oral conviction and punishment cannot be deduced. Comp. John 8:9. The result: conversion, improvement, is in no way indicated, hence not to be accepted (Olshausen).

[Alford, Eadie and Ellicott favor the reference to oral rebuke; certainly it seems a prominent thought, but see on the next verse. The last named author thus marks the antithesis: “Do not connive at them or pass them over unnoticed, but take aggressive measures against them; try and raise the Gentiles to your own Christian standard.” Hodge takes the verb as meaning: to convince by evidence, deducing from this statement: “The ethics as well as the theology of the Bible are founded on the principle that knowledge and holiness, ignorance and sin, are inseparable.” Hence that our duty is simply to let “the light of Divine truth shine into the darkened minds of men, and upon their evil deeds.”—R.]

Ephesians 5:12. For the things done in secret by them it is a shame even to speak of.—[See Textual Note 4]. Evidently a reason (γάρ) for what was said in ver, 11 is here introduced. Bengel correctly indicates one part of it: cur indefinite loquatur Ephesians 5:11 de operibus terebrarum, quum fructum lucis Ephesians 5:9 definite descripserit,28the other is at any rate, why he has expressed himself so briefly, generally, without qualification: ἐλέγχετε. It is incorrect to take γάρ=although (Koppe), or to insert “although” (Rueckert).—Τὰ γάρ κρυφῆ γινόμενα ὐπ̓ αὐτῶς, i. e, the children of disobedience (Ephesians 5:6), or “those doing the works of darkness” (Winer, p 134), can only be the works mentioned before, but more definitely characterized, in order to give a motive for the propriety of the requirement. Two elements now brought forward, constitute the characteristics of these works: κρυφῆ, “in secret,” the main point standing first, and γινόμενα the second. The former marks the works as those to which ever clings something unknown, unrecognized, that may not appear, but will remain in concealment, ashamed of itself however bold; the latter, which is not==ποιούμενα, marks their involuntary, habitual character, not isolated but peculiar, while ὑπό expresses the guilt of those who do them. Stier aptly compares with our passage the profound description of the “rebels against the light” (מֹרְדֵי־אוֹד, Job 24:13-16) and “the hidden things of darkness” (1 Corinthians 4:5; John 3:20-21); accordingly it is not to be referred exclusively to sins of debauchery, orgies [Holzhausen] and the like, although these are included; nor are we to understand only heathen sins of the most objectionable character. The works of darkness are stretched in a way that is universally and continuously valid; of such works “it is a shame even to speak” (Ephesians 5:3-4). Evidently λέγειν is not merely narration, indifferent mention, but includes disapproving, rebuking mention as well. Paul requires an ἐλεγχειν without a λέγἐιν, “without one’s taking all their dirt into his mouth” (Berlb. Bible), hence through the walk in word and work, so necessary on this account. Matthew 5:16; Philippians 2:15.

[The main difficulty here is the question of connection. The views of Bengel and Koppe have been already suggested, and seem unsatisfactory. That of Braune (so Stier, Peile, Bloomfield, following Theophylact and Erasmus) depends on the meaning of ἐλέγχετε, and since this seems to include verbal reproof, the restriction here is at least improbable. Harless and others connect the verse with “have no fellowship,” but this identifies “works of darkness” and “things done in secret” almost too strongly, and as Ellicott suggests, gives undue prominence to the negative part of the command, while the phrase “but rather even,” as well as the subsequent context makes “reprove” the leading thought. Taking ἐλέγχετε in its proper sense, and accepting the connection of this verse with it by γαρ, two views present themselves: that of Alford and others.: “I mention not and you need not speak of these deeds—much less have any fellowship with them—your connection with them must be only that which the act of ἔλεγξις necessitates:” and that of Meyer, Ellicott, Eadie and others: “By all means reprove them, and there is the more need of it, for it is a shame even to speak of their secret sins.” This is preferable, and the reproof of the works of darkness can take place without speaking of the more disgusting forms.—R.]

Ephesians 5:13. But all things, τὰ δὲ πάντα, denotes what is described in Ephesians 5:12. [So Meyer, Ellicott and others against Rueckert and Alford), who take the phrase as of general application.—R.]—Being reproved are made manifest by the light, ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανερῦται.—The light is God’s, in His Word, in our conscience, character and conduct; the Christian persons falling into the back-ground behind the “light” which works in and out from them: this must work for its own sake, the efficiency does not enter with reference to our persons. Hence ὑπὸ τοῦ φωτός belongs both to ἔλεγχόμενα and φανεροῦται, as the position indicates also, since otherwise it would be repeated. In ἐλεγχόμεςα the success of the ἔλέγχετε is set forth: you do not proceed ineffectually against the works of the children of disobedience, they are rebuked, struck, could not avoid it; your light has become a punishment for them. When this takes place, they are made manifest, what is “in secret” in them, becomes plain and its scandalousness is recognized; ἐλεγχόμενα is therefore a presupposition to φανεροῦται, not an extension of the predicate, but a limitation of the subject, τὰ πάντα. The context however suggests: the reproved acts or conditions become so to the possessor: to him they are now manifest as reproved, as reproved with right, and both reproved and manifested through the light of the truth in Jesus Christ and His people.

[It seems to be an unsatisfactory way out of the difficulty respecting the connection of ὑπὸ τοῦ φωτός, to join it to both the participle and the verb, and Braune is probably led to adopt it by his desire to maintain the thought of a tacit reproof. To join it with the participle (De Wette and others) is open to objection, for this gives the ἔλέγχειν a specification not in accordance with Ephesians 5:12, while, equally with Braune’s view, it makes φῶς entirely too ethical, it being properly metaphorical in both clauses. The connection with the verb is more natural, “by the light” receiving emphasis from the order in the Greek. So Meyer, Ellicott, Eadie and most recent commentators. The participle is a predication of manner or time (“being reproved,” or “when reproved”) joined to the subject. See note at the close of the verse.—R.]

For everything which is made manifest is light.—Πᾶν τὸ φανερούμενον, following φανεροῦται, is passive (Winer, p. 242); all, that is illuminated, made manifest, φῶς ὲστιν, itself gives light, has the nature and efficiency of light. This very general proposition is limited by the character of the subject (Bengel: sermo de homme ipso, Ephesians 5:14), to the persons who permit themselves to be reproved, who must permit themselves to be enlightened, in order to become manifest, shined upon and illuminated, and finally to become themselves light. Bengel: Antanaclasis; nam φανεροῦται est passivum; φανερούμενον medium, quod manifestari non refugit. With Stier we may find here a recalling of: “once ye were darkness, now are ye light” (Ephesians 5:8), in order that in thankfulness and mildness towards those in the same condition in which they formerly were, they may apply the reproving and manifesting walk. Because what is shined upon, illuminated, itself shines, walk then so, that ye shame, reprove, convince those who are busy with the works of darkness, bringing them to the light; thus ye will best help them, as ye yourselves have been helped. The first part of this verse indicates the immediate result, the second the end of the ἐλεγχθῆναι or ἐλέγχειν. Bengel: Simul hinc patet facilitas (Stier: because without speaking, hence without special knowledge of him who is to be reproved), justitia (Stier: because to the darkness the judging light is of right due), salubritas (Stier: because these can thus become light themselves) elenchi.—There is here no reference to the Gnostic light-theory of the Valentinians (Baur), since these on the contrary wrested and distorted this passage after A. D. 150. Quite as untenable and inapt are those explanations which take φανερούμενον as active and πᾶν as the object—accusative (Grotius), or apply the ἐλέγχειν only to oral rebuke (Meyer, Schenkel and others), or regard the neuter as masculine merely (Storr and others).

[The view of Meyer is on the whole most satisfactory: “But all things (all those secret sins), when they are reproved, when that ἐλέηχετε has been effected on them, are made manifest by the light, by the light of Christian truth, which is efficient in your reproving, are brought to light as to their true moral quality, unveiled and made clear to the moral consciousness; by the light, I say, they are made manifest, for—in order to prove by a general proposition, that this cannot take place except by the light—all that which is made manifest, that is brought out of its concealment and brought to light in its true character, is light, has thus ceased to have the nature of darkness and is now of the character of light. The basis of this proof is the syllogism: “Quod est in effectu (φῶς ἐστι), id debet in causa (ὑπὸ τοῦ φωτός).” This is equally simple and grammatical. It avoids the common mistake of referring the words too definitely. Commentators have run into much perplexity by not accepting occasional general propositions; comp. Galatians 3:20. Eadie, following Calvin and others, still maintains an active or middle sense, objecting to the passive that light does not always exercise this transforming influence. But this objection holds only against a too strictly ethical sense of φῶς, to which Olshausen, Stier, Hodge (and Braune) incline. Objectively taken, it is universally true: everything shone upon is light.” “Whether this tends to condemnation or otherwise, depends on the nature of the case, and the inward operation of the outwardly illuminating influence” (Alford, Ellicott). See the last named for a clear statement, and comp. Harless, Eadie, but especially Meyer in loco.—R.]

The conclusion; Ephesians 5:14.

Ephesians 5:14. Wherefore he saith [διὸ λέγει; Braune: It is said: comp. Ephesians 4:8.—R.]—“Wherefore” refers to what precedes, and in accordance with the purport of the citation, to all that is said of the walk in the light, not merely to Ephesians 5:13 (Schenkel), but to Ephesians 5:8; Ephesians 5:11 also, in order to render the exhortation more complete and forcible through a citation.29 Hence λέγει is as in Ephesians 4:8. This quotation of the Apostle is not to be weakened, because no corresponding passage is found in the Old Testament, neither Isaiah 60:12 (Calvin and most) nor Isaiah 26:19 (Beza and others) nor Isaiah 52:1-2, or Isaiah 9:1; it is not supposed that he cited a saying given directly to him (Jerome) or an apocryphal passage (Morus and others). Certainly we should not accept a lapsus memoriæ, as though he wished to quote from canonical Scripture and happened on an apocryphal passage that could not be authenticated (Meyer, who compares 1 Corinthians 2:9), and quite as little a combination of the passage from Isaiah (Schenkel, who refers to Romans 9:33; Romans 11:8; Romans 11:26).30 Least of all is λέγει φησί, they said, it is said (Bornemann). The most probable explanation is, that it is a quotation from a Christian hymn that had grown out of Isaiah 10:1-2. This is confirmed by Ephesians 5:18-19, as well as by the significance of church hymns beside the Scripture. So Theodoret with reference to 1 Corinthians 14:26; Severianus in Tischendorf (Exodus 7:0, vol. ii. p. 457). Bengel: Simul videtur in mente habuisse formulam, quæ in festo buccinarum adhiberi solita fuerat. Et fortasse illo anni tempore scripsit hanc epistolam. 1 Corinthians 5:7. Bleek in loco and Stud. und Krit. 1853, p. 331. Stier and others: A word of God is introduced as speaking to the Christian.

[There is one insuperable objection to these views of Braune, Stier, Bengel, Bornemann, as well as to those of Rhenferd (one of our Lord’s unrecorded sayings), Wesley (the general tenor of Scripture), Barnes (who sees no reason for accepting a quotation at all), and that is Paul’s use of λέγει, his formula of citation from the Old Testament; especially in conjunction with διό. If we accept a Christian hymn based on the passage in Isaiah the difficulty is not removed, but the way opened for the multiplication of difficulties. If God speaks, (as Braune implies) through a paraphrase in the form of a Christian hymn, much more does he speak, when His Apostle interprets or applies His written word. The best solution is that of Alford:“In the first place, by the introduction of ὁ Χριστός, it is manifestly a paraphrase, not an exact citation. The Apostle cites, and had a perfect right to cite, the language of prophecy: and that he is here doing so, the bare word ‘Christ’ shows us beyond dispute. I insist upon this, that it may be plainly shown to be no shift in a difficulty, no hypothesis among hypotheses—but the necessary inference from the form of the citation. This being so—of what passage of the Old Testament is this a paraphrase? I answer of Isaiah 60:1-2. There, the Church is set forth as being in a state of darkness and of death (comp. Eph 59:10), and is exhorted to awake, and become light, for that her light is come, and the glory of Jehovah has arisen upon her. Where need we go further for that of which we are in search?”—The view of Ellicott is similar: “St. Paul, speaking under the Inspiration of the Holy Spirit, is expressing in a condensed and summary form the spiritual meaning of the passage.” He thinks the prophet’s immediate words supply in substance the first part of the quotation, while the latter part is the spiritual application of the remainder of the verse, and of the general tenor of the prophecy. Alford’s view is safe, and rests on the Lord’s own saying: “Search the Scriptures, they are they which testify of me” (John 5:39).—R.]

Up! thou who sleepest, ἔγειρε ὁ καθεύδων.—[The word ἔγειρε is not the active for the middle but is the common form of rousing (Fritzsche).—R.]—This can be addressed only to the Christian (Romans 13:11-12), who at God’s call opens his eyes; the Lord has come to him, awakened him, so that he, awake and alive, looks about him. [It is more correct to regard this as addressed to those who are not yet Christians, but about to become so through the effectual call of God.—This is perhaps Braune’s view, see Doctr. Note 3.—R.] The beginning of knowledge is thus denoted. Still there is yet a struggle with sleep; the eyes close again; the light of day dazzles.—And arise from the dead, καὶ , is the advance to rising from the couch, standing up and preparing for work. Ἀναστῆναι ἐπὶ ἔργον ἐγερθῆναι ἐξ ὕπνου. The sleeper is inactive, as one who is dead.—The promise incites: and Christ shall shine upon thee, καὶ ἐπιφαύσει σοι ὁ Χριστός.—The figure is that of the morning, when day breaks and man meets the sun and daylight. Christ is the light, makes the day that shines upon and enlightens us, in order that we may become light for others, as the context requires. On the forms ἀναστα and ἐπιφαύσει see Winer, pp. 76, 85.

[The question of the connection of this verse deserves some further attention. Braune apparently follows Stier, who thinks the quotation is introduced to exhort: “Become light, that ye may be able to convict others,” which accords with his view of silent reproof. But this seems to be stepping aside from the more obvious sense. Hodge takes it as a confirmation of the assertion of the preceding verse: everything made manifest is light. This is true, but scarcely a sufficient reason for its introduction. Meyer paraphrases διό thus: Because the reproof is so necessary, as I have indicated in Ephesians 5:12, and so wholesome in its effects as shown in Ephesians 5:13, therefore, etc., and then says that the call of God confirms the necessity of the reproof, and the promise: “Christ shall shine upon thee,” supports the wholesome influence of the light, under which the reproof places them. This seems preferable. So that the purpose of the Apostle is to show by a paraphrase from the Scriptures that the effect of the light is such, and that therefore Christians should reprove in order that others may become light through the illumination here promised. In general what is made manifest is light (Ephesians 5:15), but Christ’s shining makes new light in a spiritual sense. Let your light shine, so as to reprove, in the hope that Christ will shine on the convicted heart. This seems to be the view of Alford, and is approached by Erasmus and Rueckert.—R.]

What Jerome says is interesting: scio me audisse quendam de hoc loco in ecclesiam disputantem—testimonium hoc, inquit, ad Adam dicitur in loco calvariæ sepultum, ubi crucifixus est dominus,—illo ergo tempore quo crucifixus dominus super ejus pendebat sepulchrum, hæc prophetia completa est: surge, Adam, qui dormis et exsurge a mortuis et non ut legimus ἐπιφαύσει σοι Χριστός, i.e., orietur tibi Christus, sed ἐπιφαύσει, i.e., contingent to Christus, quia videlicet tactu sanguinis ipsius et corporis dependentis vivificetur atque consurgat.

DOCTRINAL AND ETHICAL

1. One of the weightiest points in the formation of the Christian life is the conversation and intercourse with others, the social life. Here foresight and circumspection are necessary. Sociality is a gift and has a task, and both of these are twofold: Every one has both for himself and others. For himself, that he does not suffer detriment through the idle, flat, empty, useless character of the same. There may enter a somnolence of the awakened Christian impulse and life, of moral endeavor, of zeal in sanctification, through dissipation, gossipping, amusement and jesting, or excitement of carnal zeal, dainty, proud and high-flown character, onesidedness and injustice in opinion and conduct. For others, that he promotes their advancement, and in the interchange of sentiment and experience elevates, confirms, clarifies, rectifies, and complements them. Do not enter into more intimate intercourse with him, who cannot and will not be to you what you ought to be to him, or guard against his influence over you, taking heed if you cannot alter him, that you do not at all events conform him in his character. You should not withdraw yourself from others, but so act that you are not withdrawn from God, who has drawn you to Himself. What He has given you hold fast, so that no one deprives you of it. Do not let what He has planted in you be rooted up by the words of others. Let the fruit of His light ripen, and do not allow it to be eaten up by the worms of the world’s culture.

2. Consider the two in connection: proving what is God’s will, and reproving your neighbor. The former comes first, the latter is second. The former requires care in intercourse with God through His word, personal growth in His grace and knowledge, intimacy with Him, walking in His light, as His child. The latter, on the other hand, that you become for your neighbor a conscience outside of and beside him, as your own conscience has borne witness to yourself, or that like Sarah you speak silently in your conduct (1 Peter 3:1); very little depends on words, at least on many of them, only on apt ones, without scolding; be free and frank, true in love and lovely in truth (Ephesians 4:15). He who is not yet your brother, may and ought to become so; but you should no longer be to him what you were before Christ won you: a companion in his evil works and words.

3. In the concluding verse the grace of God is rendered strongly prominent, but in such a way as to indicate that it is in vain, if man’s own act is not also present and he does not lift himself up by applying the power brought nigh and proffered him, his own strength increasing with the use of the power from on high which he appropriates. If he when awakened does not open his eyes and wake up, if when called he does not get up from his couch, he does not reach Christ’s light or the walk in the day; this however takes place only in consequence of the initiative of Divine and imparted power.31

4. Finally it may be said, that as Paul immediately afterwards speaks of psalms and hymns and spiritual songs (Ephesians 5:19), so he here places on an equality with canonical Scripture the Christian hymn which grows out of God’s word. Hence the importance of church hymnology. By this too we must test every hymn and hymn-book, that nothing apocryphal or heretical throws what is Scriptural into the back-ground, but that the truly Christian element of the hymn animates, furthers and subserves the Scriptures in the congregation, in the public service and in the household. [While compelled to object to the premise here laid down for the reason stated in the additional Exeg. Notes on Ephesians 5:14, we may well approve of the influence, which is valid on other grounds than the supposed citation of a Christian hymn. See further Doctr. Notes on the next section.—R.]

HOMILETICAL AND PRACTICAL

Comp. the Doctr. Notes.

You should not fly from men, yet you should not become their admiring slave, nor esteem yourself less than God has esteemed you, nor forsake His truth to accept human errors. Society has her assemblies generally in the evening; how much is there spoken in the artificial life of crowded halls resounding with human voices, with spirit and wit (but generally without this), confidently and with the approval of the mass. But as you go home in the quiet night, under the twinkling light of the stars or the shining of the moon, test what you have heard: Can you still highly estimate it? Have you not oftenest felt its emptiness with inward sadness? You have often thought, I would have got more by staying at home and chatting with my wife and children or with some friend! How then if you test it by God’s word, by Christ’s life? Prove all thereby!—Let no one say to you: You must believe without examining. But do not let any say of you, that you do so.—The world may ask: what is useful? what is admirable? what is lovely? what is customary? do you only ask: what is right and well-pleasing to the Lord?—Harless very properly says: Punishment is light! But Stier is quite as correct in saying; Light is punishment!—It is good to be convinced by the light, whether it breaks forth from the walk and word of a friend or a foe. To change one’s way on account of the light is well, but when it comes from an opponent, then to do so is deserving of praise. It really amounts to nothing to accept a rebuke out of fear or gratitude, or any spirit of calculation: it is however a special gift of God, when one receives and is affected by the primitive element of the light, altogether irrespective of the man who bears the light, be he dear, influential, powerful or not. For only thus does the recipient become himself light.—Cherish a spirit of independence not merely against others for the truth, but also for others against falsehood; it is the latter that especially needs nurture.—Christ will enlighten thee here, but glorify thee hereafter, if indeed you are really an enlightened Christian and not merely a man shone upon!

Starke:—It is an old trick of Satan’s to patch up the worst vices with the form of virtue and give them a free pass in the world under a false name. Craftiness is termed prudence, extravagance generosity, vindictiveness high-spiritedness, arrogance neatness, lechery politeness, avarice economy, etc.—True Christians are not credulous, silly and unreasonable people, but lights in the Lord, on the contrary the godless are such, 1 Thessalonians 5:5.—Where goodness, righteousness and truth cannot be met with, the Spirit of God certainly does not dwell.—Love and goodness must not go so far as to make justice and truth suffer: when these virtues, united together, kiss each other, all goes right. Christian reproof is one of the most excellent obligations of love; from its omission the lack of love and fidelity may certainly be perceived.—As much wickedness is done by the godless in secret, never coming to light; so on the other hand much good is done by the pious, that might be mentioned with praise, yet is concealed out of humility. For them it suffices that God and their own hearts know of it.

Rieger:—One of the greatest vexations, and at the same time a correct judgment, respecting the world is, that she has so many people who talk to please her and adorn her filthiness. But all these vain words will not cover her from the wrath of God. Goodness is the imitator of God in His love, by means of which we avoid anger, hatred, tumult, blasphemy, avarice. Righteousness prevents stealing, the unmerciful shutting of the hand against the needy, and avarice which like a weight of lead sinks one into darkness. Truth shuns lies, shameful words and buffooneries, foul talk, vain and seductive discourse.Thus Christian prudence is attained, which never seeks to go as far as it can without sin, but after the manner of well-behaved children, is ever concerned to meet God’s approval.

Heubner:—With vain words, i.e., deceiving talk, as though these vices belonged to things indifferent. This evil, perverted moral sense begets unbelief of morally strict Christianity and thus brings down God’s wrath.—The Christian is an interested participant and yet separate and peculiar.—On the Epistle for the third Sunday in Lent; Ephesians 5:1-9. The Divine walk of the Christian. 1. Description. a) In general: Imitation of God, Ephesians 5:1; b) in particular: holy love (Ephesians 5:2) and pure, spotless life (Ephesians 5:3-4). 2. Its necessity. a. For our own salvation; for without such walk we have no part in the kingdom of God and of Christ (Ephesians 5:5); b) for the salvation of others: for only such a walk can reprove the evil, corrupt principles of the world, and make out of unbelievers, children of wrath, believers, children of grace. What would the world be without Enochs? (Ephesians 5:6). 3. Means. a) Separate yourself from the company of the ungodly, leave the path of sinners, else you cannot walk godly (Ephesians 5:7). b) Accept the light of grace, that your darkness may be enlightened (Ephesians 5:8). c) Use the light however as you receive it, beginning with God’s help to exercise your spiritual strength.—The imitation of God, to which the Christian is obligated. 1. In what it consists: a) In accepting the temper, which makes us like to Him as children to a Father (Ephesians 5:1); b) especially in love and holiness (Ephesians 5:2-4). 2. What makes this our duty: a) Our Christian calling, which should distinguish us from idolaters (Ephesians 5:5); b) our happiness, our freedom from the wrath of God (Ephesians 5:6). 3. What strengthens us thereto: a) Holding to the Church and accepting the light of the Word (Ephesians 5:7-8); b) seeking the Spirit of God.—The spirit of Christian investigation is nothing else than Christian conscientiousness, with this rule: what pleases God? What pleases man is a matter of indifference.—The Christian is in duty bound to speak earnestly and decidedly against evil; he dare not be silent, where he ought to speak, still less approve with the men-pleasing spirit of the worldly wise.—The ground of this earnestness and reproof is the shamefulness of the world’s vices.—What is made manifest through rebuke—is generally brought out of the darkness, in which shameless vice conceals itself, and placed in the light, so that it is thus evident to all as wicked. This is indeed the main matter.—All that is made manifest through reproof, so that the man is really made conscious of his sins,—is thereby overcome. This is the only path by which the Divine light rises within man in the place of darkness.—One must be roused, shaken, in order to be brought to consciousness. Out of the sleep of sin, in which he is not aware of the evil, he must be awakened, in order then to see what is in him.

Passavant:—It is indeed an unhappy thing to be a companion of sinners, in follies and vices, in which one becomes a means of annoyance, corruption and distress to another, only to be companion in his shame and pain, hereafter in the despair of the Judgment Day.

Stier:—Words awaken lust, lust bears sin, this is the irresistible and dangerous course of deceit, against the first appearance of which in words we cannot too carefully guard ourselves.—Where there is unbelief, there is also the wrath of God!—Have nothing in common with them, for you are unwilling to have this wrath in common with them!—Not reproving is equivalent to having fellowship.—Darkness can become light only by means of a shining light, and the walk in the light is of itself able to judge and transform the darkness.—Let yourself be enlightened, that you may live, and become alive that the light may ever more fully shine on you!

Genzken (Preparatory Discourse): Jesus my consolation (Ephesians 5:2), my love (Ephesians 5:1-2), my Shield (Ephesians 5:3-7) and great Reward (Ephesians 5:8-9).

On the Epistle for the third Sunday in Lent (Ephesians 5:1-9):—Kapff:—What belongs to the walk in the light? 1. Fellowship with God in Christ; 2. Laying off all ungodly doings; 3. Living according to God’s good pleasure (justification, repentance, sanctification).—Rautenberg: That is real love, which goes even unto death for the brethren. 1) It covers a multitude of sins; 2) is the fulfilment of the law; 3) is well-pleasing to God; 4) brings blessedness.—How important are the sufferings of Christ for our sanctification! The Holy Ghost works in us through them 1) powerful, sacred shame, 2) pure, self-sacrificing love.—The sacrifice of Christ a sweet-smelling savor to God—on account of the love 1) which brought it; 2) which makes room for it; 3) which is awakened by it.—Thym: The eternal love, 1) in its archetype, 2) its express image, 3) its copy.

[Hodge:

Ephesians 5:6. It is not only among the heathen, but among the mass of men in all ages and nations, a common thing to extenuate the particular sins to which the Apostle here refers. It is urged that they have their origin in the very constitution of our nature; that they are not malignant; that they may co-exist with amiable tempers; and that they are not hurtful to others; that no one is the worse for them, if no one knows them, etc. Paul cautions his readers in every age of the Church not to be deceived by such vain words.

Ephesians 5:10. Christ is here recognized as the Lord of the conscience, whose will is to us the ultimate standard of right and wrong. It is thus that the sacred writers show that Christ was their God—not merely the God of their theology, but of their religion.

Ephesians 5:13. According to the Apostle, the relation between truth and holiness is analogous to that between light and vision. Light cannot create the eye, or give to a blind eye the power of vision; but it is essential to its exercise. Wherever it penetrates it dissipates darkness, and brings every thing to view, and causes it to produce its appropriate effect. So truth cannot regenerate, or impart the principle of spiritual life; but it is essential to all holy exercises; and wherever the truth penetrates, it dissipates the clouds of error, and brings every thing to view, so that when spiritually discerned it produces its proper effect on the soul.

Ephesians 5:14. The light which Christ sheds around Him has power to awake the sleeping dead.—R.]

Footnotes:

Ephesians 5:7; Ephesians 5:7.—[Here as so frequently in compounds with συν in Paul’s Epistles, συνμέτοχοι is better supported than the usual and more euphonic συμ μέτοχοι. (Rec). The former is found in א. A. B.1 D.1 F. G., accepted by Tischendorf, Alford, Ellicott and many recent editors.—R.]

Ephesians 5:9; Ephesians 5:9.—[The reading of the Rec.: πνεύματος, is supported by D.3 K. L., most cursives and some fathers, but is how generally rejected as a gloss from Galatians 5:22, φωνός being sustained by א. A. B. D.1 F., good cursives, Syriac and other Versions, Latin fathers.—The parenthesis is to be retained, see Exeg: Notes.—R.]

Ephesians 5:11; Ephesians 5:11.—[Συνκοινωεῖτε (א. A. B.1 D.1 F. G. L., Tischendorf, Ellicott).—R.]

Ephesians 5:12; Ephesians 5:12.—The E. V. has unnecessarily transposed the order in this verse. A literal rendering would be: “For the things which in secret come to pass by them it is shameful to speak of.”—R.]

Ephesians 5:13; Ephesians 5:13.—[These alterations are required by the views expressed in the Exeg. Notes, and may be accepted as indicating in general the opinions of recent commentators.—R.]

Ephesians 5:14; Ephesians 5:14.—The Rec. reads ἔγειραι (Lachmann], which has no uncial support. Ἔγειρε is accepted by nearly all recent editors and commentators, since it occurs in א. A. B. D. F. K. L., and other authorities.—R.]

[20][“The Apostle generally condemns all apologists for vice, whoever they might be. They would of course be most commonly found among the heathen, and to them the passage most naturally points. The palliation or tacit toleration of vice, especially sensuality, was one of the most fearful and repulsive features of heathenism; see specifically Tholuck, Influence of heathenism, Part iv. 2.”—Ellicott. Comp. the citation from Whitby and Gauthy in Eadie. The “vain words” were publicly spoken then, now they come in more concealed form, but the same lies are uttered still on the same subject and with like result, immediate and ultimate.—R.]

[21][The force of γίνεσθε is not to be explained away, Alford indeed strongly objects to it here as unnecessary and unsuitable, but he seems to entertain a prejudice against it. A German from his familiarity with the distinction between Sein and Werden in his own language is usually delicate in his perception of the same distinction in other languages.—R.]

[22][See Textual Note1 for the authority in favor of thus spelling the word.—R.]

[23][This order seems to bring out the emphasis best. Comp. Harless and Ellicott in justification of the omission of μέν here (against Rueckert).—R.]

[24][The absence of the, article with φωτός is regarded by Alford as significant: “here it is light, as light, which is spoken of.” Ellicott however thinks the omission is due to the principle of correlation: “if the governing noun is without the article, the governed will be equally so.”—R.]

[25][Meyer properly observes that these three words present the whole of Christian morality under its three aspects, the good, the right, the true. It may be added that this verbal triad, presenting the one fruit of the light is less sentimental, but more substantial than the hackneyed cluster of words: the true, the beautiful, the good. “The right” too often gives way to “the beautiful,” so called.—R.]

[26][De Wette’s rendering: “take no part in,” would require a genitive after the verb; the other is more literal, and is now accepted by Eadie, who at first followed De Wette.—R.]

[27][Comp. especially Galatians 5:19; Galatians 5:22, where there is a similar contrast, on which Jerome remarks: vitia in semetipsa finiuntur et pereunt, virtutes frugibus pullulant et redundant.—R.]

[28][So Œcumenius, Baumgarten, Matthies, but the Apostle was not apt to pause thus in his rebuke of sin; comp. Romans 1:24-32; 1Co 6:9; 1 Corinthians 6:20; Galatians 5:19-21; 1 Timothy 1:9-10.—R.]

[29][Alford explains: “Seeing that everything that is made manifest becomes light—is shone upon by the detecting light of Christ—objectively—it only remains that the man should be shone upon inwardly by the same Christ revealed in his awakened heart. We have then in Scripture an exhortation to that effect.”—R.]

[30][The German has an obvious typographical error. It reads Johanneischen Stellen, passages from John. Schenkel really defends the view, “that the Apostle has freely combined several Scriptural passages in accordance with their sense and from memory,” suggesting Isaiah 52:1; Isaiah 26:19; Isaiah 60:1. This view is favored though not definitely adopted by Hodge and Eadie. Undoubtedly, the Apostle combines passages (Romans 9:33; Romans 11:8; Romans 11:26), but not so loosely. We may defend either a quotation according to the sense, or a literal combination, not both, especially in connection with the notion of free quotation from memory. Paul interpreted the Scriptures, whose words he well knew; a lapsus memoriæ was scarcely possible in his case as a man, much less as an inspired man.—R.]

[31][Eadie compares the command of Ephesians 5:14 to “that given by our Lord to the man with the withered hand—‘Stretch it forth.’ The man might have objected and said, ‘Could I obey thee in this, I would not have troubled thee. Why mock me with my infirmity, and bid me do the very thing I cannot?’ But the man did not so perplex himself; and Christ, in exciting the desire to obey, imparted the power to obey.” If every man would understand the philosophy of waking up before he gets up, what a world of sleepers we would have!—R.]