1. Be ye therefore followers. The same principle is followed out and enforced by the consideration that children ought to be like their father. He reminds us that we are the children of God, and that therefore we ought, as far as possible, to resemble Him in acts of kindness. It is impossible not to perceive, that the division of chapters, in the present instance, is particularly unhappy, as it has made a separation between parts of the subject which are very closely related. If, then, we are the children of God, we ought to be followers of God. Christ also declares, that, unless we shew kindness to the unworthy, we cannot be the children of our heavenly Father.
“Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the children of your Father which is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”
(Mat 5:44.) (153)
(153) “To institute an action against one who has injured us is human; not to take revenge on him is the part of a philosopher; but to compensate him with benefits is divine, and makes men of earth followers of the Father who is in heaven.” — Clem. Ep., quoted by Eadie.
2. And walk in love as Christ also hath loved us. Having called on us to imitate God, he now calls on us to imitate Christ, who is our true model. We ought to embrace each other with that love with which Christ has embraced us, for what we perceive in Christ is our true guide.
And gave himself for us. This was a remarkable proof of the highest love. Forgetful, as it were, of himself, Christ spared not his own life, that he might redeem us from death. If we desire to be partakers of this benefit, we must cultivate similar affections toward our neighbors. Not that any of us has reached such high perfection, but all must aim and strive according to the measure of their ability.
An offering and a sacrifice to God of a sweet smelling savor. While this statement leads us to admire the grace of Christ, it bears directly on the present subject. No language, indeed, can fully represent the consequences and efficacy of Christ’s death. This is the only price by which we are reconciled to God. The doctrine of faith on this subject holds the highest rank. But the more extraordinary the discoveries which have reached us of the Redeemer’s kindness, the more strongly are we bound to his service. Besides, we may infer from Paul’s words, that, unless we love one another, none of our duties will be acceptable in the sight of God. If the reconciliation of men, effected by Christ, was a sacrifice of a sweet smelling savor, (154) we, too, shall be “unto God a sweet savor,” (2. o 2:15,) when this holy perfume is spread over us. To this applies the saying of Christ,
“Leave thy gift before the altar, and go and be reconciled to thy brother.” (Mat 5:24.)
(154) “The offering, in being presented to God, was meant to be, and actually was, a sweet savor to Him. The phrase is based on the peculiar sacrificial idiom of the Old Testament. (Gen 8:21; Lev 1:9.) It is used typically in 2. o 2:14, and is explained and expanded in Phi 4:18 — ‘a sacrifice acceptable, well-pleasing to God.’ The burning of spices or incense, so fragrant to the Oriental senses, is figuratively applied to God.” — Eadie.
3. But fornication. This chapter, and the Col 3:0, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, — manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.
4. Neither filthiness. To those three — other three are now added. By filthiness I understand all that is indecent or inconsistent with the modesty of the godly. By foolish talking I understand conversations that are either unprofitably or wickedly foolish; and as it frequently happens that idle talk is concealed under the garb of jesting or wit, he expressly mentions pleasantry, — which is so agreeable as to seem worthy of commendation, — and condemns it as a part of foolish talking The Greek wordεὐτραπελία is often used by heathen writers, in a good sense, for that ready and ingenious pleasantry in which able and intelligent men may properly indulge. But as it is exceedingly difficult to be witty without becoming satirical, and as jesting itself carries in it a portion of conceit not at all in keeping with the character of a godly man, Paul very properly dissuades from this practice. (155) Of all the three offenses now mentioned, Paul declares that they are not convenient, or, in other words, that they are inconsistent with Christian duty.
But rather grace. Others render it giving of thanks; but I prefer Jerome’s interpretation. With the vices which had been formerly mentioned it was proper that Paul should contrast something of a general character, displaying itself in all our communications with each other. If he had said, “While they take pleasure in idle or abusive talk, do you give thanks to God,” the exhortation would have been too limited. The Greek word, εὐχαριστία, though it usually signifies Thanksgiving, admits of being translated Grace. “All our conversations ought to be, in the true sense of the words, sweet and graceful; and this end will be gained if the useful and the agreeable are properly mingled.”
(155) “He doth not condemn the innocent pleasantries and mirth of a cheerful conversation; but that kind of obscene discourse which we mean by the French expression of double entendre ; when men, for the sake of merriment and sport, convey lewd sentiments and thoughts to others, under chaste and cleanly expressions. This seems to be the proper meaning of the word εὐτραπελία, jesting, in this place. The original sense of it is, ‘an artfully turned discourse.’ And accordingly it is used either in a good sense, to denote proper wit; or in a bad sense, to signify any kind of lewd and scurrilous discourse, that artfully conveys an ill meaning. And as it is here joined with ‘filthiness and foolish talking,’ it is plain that the apostle intended by it such ambiguous forms of speech as are intended to raise mirth by dishonest and corrupt meanings.” — Chandler.
5. For this ye know. If his readers were at all captivated by the allurements of those vices which have been enumerated, the consequence would be that they would lend a hesitating or careless ear to his admonitions. He determines, therefore, to alarm them by this weighty and dreadful threatening, that such vices shut against us the kingdom of God. By appealing to their own knowledge, he intimates that this was no doubtful matter. Some might think it harsh, or inconsistent with the Divine goodness, that all who have incurred the guilt of fornication or covetousness are excluded from the inheritance of the kingdom of heaven. But the answer is easy. Paul does not say that those who have fallen into those sins, and recovered from them, are not pardoned, but pronounces sentence on the sins themselves. After addressing the Corinthians in the same language, he adds:
“And such were some of you; but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.”
(1. o 6:11.)
When men have repented, and thus give evidence that they are reconciled to God, they are no longer the same persons that they formerly were. But let all fornicators, or unclean or covetous persons, so long as they continue such, be assured that they have no friendship with God, and are deprived of all hope of salvation. It is called the kingdom of Christ and of God, because God hath given it to his Son that we may obtain it through him.
Nor covetous man, who is an idolater. “Covetousness,” as he says in another place, “is idolatry,” (Col 3:5,) — not the idolatry which is so frequently condemned in Scripture, but one of a different description. All covetous men must deny God, and put wealth in his place; such is their blind greediness of wretched gain. But why does Paul attribute to covetousness alone what belongs equally to other carnal passions? In what respect is covetousness better entitled to this disgraceful name than ambition, or than a vain confidence in ourselves? I answer, that this disease is widely spread, and not a few minds have caught the infection. Nay, it is not reckoned a disease, but receives, on the contrary, very general commendation. This accounts for the harshness of Paul’s language, which arose from a desire to tear from our hearts the false view.
6. Let no man deceive you. There have always been ungodly dogs, (156) by whom the threatenings of the prophets were made the subject of merriment and ridicule. We find such characters in our own day. In all ages, indeed, Satan raises up sorcerers of this description, who endeavor by unholy scoffs to escape the Divine judgment, and who actually exercise a kind of fascination over consciences not sufficiently established in the fear of God. “This is a trivial fault. Fornication is viewed by God as a light matter. Under the law of grace God is not so cruel. He has not formed us so as to be our own executioners. The frailty of nature excuses us.” These and similar expressions are often used by the scoffers. Paul, on the contrary, exclaims that we must guard against that sophistry by which consciences are ensnared to their ruin.
For because of these things cometh the wrath of God. If we consider the present tense to be here used, agreeably to the Hebrew idiom, for the future, these words are a threatening of the last judgment. But I agree with those who take the word cometh in an indefinite sense, — the word of God usually cometh, — as reminding them of the ordinary judgments of God which were executed before their own eyes. And certainly, if we were not blind and slothful, there are sufficiently numerous examples by which God testifies that he is the just avenger of such crimes, — examples of the pouring out of divine indignation, privately against individuals, and publicly against cities, and kings, and nations.
Upon the children of disobedience, — upon unbelievers or rebels. This expression must not be overlooked. Paul is now addressing believers, and his object is not so much to present alarming views of their own danger, as to rouse them to behold reflected in wicked men, as in mirrors, the dreadful judgments of God. God does not make himself an object of terror to his children, that they may avoid him, but does all that can be done in a fatherly manner, to draw them to himself. They ought to learn this lesson, not to involve themselves in a dangerous fellowship with the ungodly, whose ruin is thus foreseen.
(156) “Mastins.” “Mastiffs.”
8. For ye were once darkness. The precepts which immediately follow derive greater weight from the motives with which they are mingled. Having spoken of unbelievers, and warned the Ephesians not to become partakers of their crimes and their destruction, he argues still further, that they ought to differ widely from the life and conduct of those men. At the same time, in order to guard them against ingratitude to God, he refreshes their remembrance of their own past life. “You ought,” he says, “to be very different persons from what you formerly were; for out of darkness God hath made you light.” Darkness is the name here given to the whole nature of man before regeneration; for, where the brightness of God does not shine, there is nothing but fearful darkness. Light, again, is the name given to those who are enlightened by the Spirit of God; for immediately afterwards in the same sense, he calls them children of light, and draws the inference, that they ought to walk in light, because by the mercy of God they had been rescued from darkness. Observe here, we are said to belight in the Lord, because, while we are out of Christ, all is under the dominion of Satan, whom we know to be the Prince of darkness.
9. For the fruit of the light. (157) This parenthesis is introduced, to point out the road in which the children of light ought to walk. A complete description is not given, but a few parts of a holy and pious life are introduced by way of example. To give them a general view of duty, their attention is again directed to the will of God. Whoever desires to live in a proper and safe manner, let him resolve to obey God, and to take his will as the rule. To regulate life entirely by his command is, as he says in another Epistle, a reasonable service, (Rom 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1. a 15:22.) I wonder how the word Spirit (πνεὐματος) has crept into many Greek manuscripts, as the other reading is more consistent, — the fruit of the light Paul’s meaning indeed is not affected; for in either case it will be this, that believers must walk in the light, because they are “children of the light.” This is done, when they do not live according to their own will, but devote themselves entirely to obedience to God, — when they undertake nothing but by his command. Besides, such obedience is testified by its fruits, such as goodness, righteousness, and truth.
(157) The English version reads, The fruit of the Spirit; Calvin’s, The fruit of light. Without attempting, in a brief note, to balance the various readings, it may be proper to mention, that, instead of πνεύματος, (of the Spirit,) many Greek manuscripts have θωτὸς, (of the light,) and the latter reading has been adopted by Griesbach. — Ed
11. And have no fellowship. As “the children of light” dwell amidst the darkness, or, in other words, in the midst of “a perverse and crooked generation,” (Deu 32:5,) — there is good reason for warning them to keep themselves apart from wicked actions. It is not enough that we do not, of our own accord, undertake anything wicked. We must beware of joining or assisting those who do wrong. In short, we must abstain from giving any consent, or advice, or approbation, or assistance; for in all these ways we have fellowship. And lest any one should imagine that he has done his duty, merely by not conniving, he adds, but rather reprove them. (158) Such a course is opposed to all dissimulation. Where a manifest offense is committed against God, every man will be eager to vindicate himself from any share in the guilt, but very few will guard against connivance; nearly all will practice some kind of dissimulation. But rather than the truth of God shall not remain unshaken, let a hundred worlds perish.
The wordἐλέγχειν, which is translated reprove, answers to the metaphor of darkness; for it literally signifies to drag forth to the light what was formerly unknown. As ungodly men flatter themselves in their vices, (Psa 36:2,) and wish their crimes to be concealed, or to be reckoned virtues, Paul enjoins that they shall be reproved. He calls them unfruitful; because they not only do no good, but are absolutely hurtful.
(158) “Most expositors supply αὐτοὺς, meaning the doers of the works; and they render ἐλέγχετε, reprove, viz., by wholesome correction. This, however, is so harsh, that it is better (with Theodoret, the Pesch. Syr., Wakefield, Schleusner, Photius, and Wahl) to supply αὐτὰ, that is, ἔργα τοῦ σκότους, and to interpret ἐλέγχετε ‘bring to the light, and evince their evil nature,’ namely, by shewing in contrast the opposite virtues. This sense is required by verse 13, with which the present closely connects; and so ἐλέγχω is used both in the Scriptural and Classical writers.” — Bloomfield.
12. Which are done by them in secret. This shews the advantage of reproving the ungodly. If they do but escape the eyes of men, there is no crime, however shocking to be mentioned, which they will not perpetrate. To use a common proverb, “Night has no shame.” What is the reason of this? Sunk in the darkness of ignorance, they neither see their own baseness, nor think that it is seen by God and by angels. But let the torch of God’s word be brought forward, and their eyes are opened. Then they begin to blush and be ashamed. By their advices and reproofs the saints enlighten blind unbelievers, and drag forth from their concealment to the light of day those who were sunk in ignorance.
When unbelievers keep the doors of their houses shut, and withdraw from the view of men, it is a shame even to speak of the baseness and wickedness with which they rush into all manner of licentiousness. Would they thus lay aside all shame, and give loose reins to their passions, if darkness did not give them courage, — if they did not entertain the hope that what is hidden will pass unpunished? But do you, by reproving them, bring forward the light, that they may be ashamed of their own baseness. Such shame, arising from an acknowledgment of baseness, is the first step to repentance.
“If there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; and thus are the secrets of his heart made manifest; and so, falling down on his face, he worships God” (1. o 14:24.)
It may be thought that the word is used here in an unusual acceptation. Erasmus, by substituting another word forreprove, has destroyed the whole meaning; for Paul’s object is to shew that it will not be without advantage if the works of unbelievers are reproved.
13. But when all things are reproved. As the participle, (φανερούμενον,) which is translated,that which doth make manifest, is in the middle voice, it admits either of a passive or active signification. It may be either rendered, that which is made manifest, or that which doth make manifest. If the passive signification, which is followed by the ancient translator, be preferred, the word light will denote, as formerly, that which gives light, and the meaning will be, that evil works, which had been concealed, will stand out to public view, when they have been made manifest by the word of God: If the participle be taken actively, there will still be two ways of expounding it: 1. Whatever manifests is light; 2. That which manifests anything or all things, is light; taking the singular as put for the plural number. There is no difficulty, as Erasmus dreaded, about the article; for the apostles are not in the habit of adhering very strictly to rule about placing every article, and even among elegant writers this mode of using it would be allowable. The context appears to me to shew clearly that this is Paul’s meaning. He had exhorted them to reprove the evil works of unbelievers, and thus to drag them out of darkness; and he now adds, that what he enjoins upon them is the proper business of light — to make manifest It is Light, he says, which makes all things manifest; and hence it followed that they were unworthy of the name, if they did not bring to light what was involved in darkness.
14. Wherefore he saith. Interpreters are at great pains to discover the passage of Scripture which Paul appears to quote, and which is nowhere to be found. I shall state my opinion. He first exhibits Christ as speaking by his ministers; for this is the ordinary message which is every day delivered by preachers of the gospel. What other object do they propose than to raise the dead to life?
“The hour is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live”
(Joh 5:25.)
Let us now attend to the context. “Unbelievers,” Paul had said, “must be reproved, that, being brought forth to the light, they may begin to acknowledge their wickedness.” He therefore represents Christ as uttering a voice which is constantly heard in the preaching of the gospel,
Arise, thou that sleepest. The allusion, I have no doubt, is to the prophecies which relate to Christ’s kingdom; such as that of Isaiah,
“Arise, shine; for thy light is come, and the glory of Jehovah
is risen upon thee” (Isa 60:1.)
Let us therefore endeavor, as far as lies in our power, to rouse the sleeping and dead, that we may bring them to the light of Christ.
And Christ shall give thee light. This does not mean that, when we have risen from death to life, his light begins to shine upon us, as if our performances came before his grace. All that is intended is to show that, when Christ enlightens us, we rise from death to life, — and thus to confirm the former statement, that unbelievers must be recovered from their blindness, in order to be saved. Instead ofἐπιφαύσει, he shall give light, some copies readἐφάψεται, he shall touch; but this reading is an evident blunder, and may be dismissed without any argument. (159)
(159) “The various spellings of the verb, and the change of φ into ψ, have arisen from inadvertence. This variation is as old as the days of Chrysostom; for he notices it, and decides for the common reading. The verb itself occurs nowhere else in the New Testament, though it is once found in the ‘Acts of Thomas,’ section 34. That light from Christ flashes upon the awakened and resuscitated; nay, it awakens and resuscitates them. As it streams upon the dead, it startles them into life. It illuminates every topic on which a sinner needs information, with a pure, steady, and mellowed radiance.” — Eadie.
15. See then. If believers must not neglect to drive away the darkness of others by their own brightness, how much less ought they to be blind as to their own conduct in life? What darkness shall conceal those on whom Christ, the Sun of righteousness, has arisen? Placed, as it were, in a crowded theater, they ought to live under the eye of God and of angels. Let them stand in awe of these witnesses, though they may be concealed from the view of all mortals. Dismissing the metaphor of darkness and light, he enjoins them to regulate their life circumspectly as wise men, (160) who have been educated by the Lord in the school of true wisdom. Our understanding must shew itself by taking God for our guide and instructor, to teach us his own will.
(160) “In μὴ ὡς ἄσοφοι ἀλλ ᾿ ὡς σοφοὶ we have an antithetical parallelism, (such as is found in the Classical as well as the Scriptural writers,) where, for emphasis’ sake, a proposition is expressed both affirmatively and negatively, as in Joh 1:20, ὡμολόγησε καὶ οὐκ ἠρνήσατο, ‘he confessed and denied not.’ By ἄσοφοι, and σοφοὶ are meant the persons just before denoted by κότος and φῶς, and, a little after, termed ἄφρονες and συνίεντες, by a frequent Hebrew idiom, whereby Wisdom stands for Virtue, and Folly for Vice” — Bloomfield.
16. Redeeming the time. By a consideration of the time he enforces his exhortation.The days are evil. Everything around us tends to corrupt and mislead; so that it is difficult for godly persons, who walk among so many thorns, to escape unhurt. Such corruption having infected the age, the devil appears to have obtained tyrannical sway; so that time cannot be dedicated to God without being in some way redeemed. And what shall be the price of its redemption? To withdraw from the endless variety of allurements which would easily lead us astray; to rid ourselves from the cares and pleasures of the world; and, in a word, to abandon every hinderance. Let us be eager to recover it in every possible way, and let the numerous offenses and arduous toil, which many are in the habit of alleging as an apology for indolence, serve rather to awaken our vigilance.
17. Wherefore be ye not unwise. He whose
“delight is in the law of the Lord, and who meditates in it day and night,”
(Psa 1:2,)
will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, — but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is
“How shall a young man,” says David, “direct his way? By attending to thy word, O Lord.” (Psa 119:9.)
He speaks of youths, but it is the same wisdom which belongs to old men.
18. And be not drunk with wine. When he enjoins them not to be drunk, he forbids excessive and immoderate drinking of every description. “Be not intemperate in drinking.”
In which (161) is lasciviousness. The Greek wordἀσωτία, which is translated “lasciviousness,” points out the evils which arise from drunkenness. I understand by it all that is implied in a wanton and dissolute life; for to translate it luxury, would quite enfeeble the sense. The meaning therefore is, that drunkards throw off quickly every restraint of modesty or shame; that where wine reigns, profligacy naturally follows; and consequently, that all who have any regard to moderation or decency ought to avoid and abhor drunkenness.
The children of this world are accustomed to indulge in deep drinking as an excitement to mirth. Such carnal excitement is contrasted with that holy joy of which the Spirit of God is the Author, and which produces entirely opposite effects. To what does drunkenness lead? To unbounded licentiousness, — to unbridled, indecent merriment. And to what does spiritual joy lead, when it is most strongly excited? (162)
(161) “The antecedent to ᾧ is not οἴνος, but the entire clause — ‘in which vicious inebriety there is profligacy.’ The term, if it be derived from α privative and σώζω, is the picture of a sad result. The adjective ἄσωτος is used by the classics to signify one who is, as we say, ‘past redemption.’ The adverb ἀσώτὠς is used of the conduct of the prodigal son in the far country. (Luk 15:13.)” — Eadie.
(162) “This is a pleasant kind of drunkenness, which stimulates you, not to wanton dances or foolish songs, by which the Gentiles render homage to their deities, but to psalms, to hymns, to spiritual songs, by which you rejoice, and sing, and offer praise to the Lord, not with indecent roaring, as is the custom of drunk people, but inwardly in your minds and hearts.” — Erasmus.
19. To psalms, and hymns, and spiritual songs. These are truly pleasant and delightful fruits. The Spirit means “joy in the Holy Ghost,” (Rom 14:17;) and the exhortation, be ye filled, (ver. 18,) alludes to deep drinking, with which it is indirectly contrasted. Speaking to themselves, is speaking among themselves. Nor does he enjoin them to sing inwardly or alone; for he immediately adds, singing in your hearts; as if he had said, “Let your praises be not merely on the tongue, as hypocrites do, but from the heart.” What may be the exact difference between psalms and hymns, or between hymns and songs, it is not easy to determine, though a few remarks on this subject shall be offered on a future occasion. (163) The appellation spiritual, given to these songs, is strikingly appropriate; for the songs most frequently used are almost always on trifling subjects, and very far from being chaste.
(163) See Calvin Commentary on Philippians, Colossians, etc., page217.
20. Giving thanks always. He means that this is a pleasure which ought never to lose its relish; that this is an exercise of which we ought never to weary. Innumerable benefits which we receive from God yield fresh cause of joy and thanksgiving. At the same time, he reminds believers that it will argue ungodly and disgraceful sloth, if they shall not always give thanks, — if their whole life shall not be spent in the study and exercise of praising God.
21. Submit yourselves. God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.
But as nothing is more irksome to the mind of man than this mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride, that we may not be ashamed of serving our neighbors. It does not much affect the sense, whether we interpret the fear of Christ, passively, thus, — let us submit to our neighbors, because we fear Christ; or actively, — let us submit to them, because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read, “the fear of God. ” The change may have been introduced by some person, who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. (164)
(164) “Here, indeed, there is great reason to think that Χριστοῦ, (instead of Θεοῦ,) found in very many of the best MSS., ancient Versions, and early Fathers, (and which has been edited by Griesbach, Vater, Tittmann, and Scholz,) is the true reading.” — Bloomfield.
22. Wives, submit yourselves. He comes now to the various conditions of life; for, besides the universal bond of subjection, some are more closely bound to each other, according to their respective callings. The community at large is divided, as it were, into so many yokes, out of which arises mutual obligation. There is, first, the yoke of marriage between husband and wife; — secondly, the yoke which binds parents and children; — and, thirdly, the yoke which connects masters and servants. By this arrangement there are six different classes, for each of whom Paul lays down peculiar duties. He begins with wives, whom he enjoins to be subject to their husbands, in the same manner as to Christ, — as to the Lord. Not that the authority is equal, but wives cannot obey Christ without yielding obedience to their husbands.
23. For the husband is the head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife, as between himself and his church. This comparison ought to produce a stronger impression on their minds, than the mere declaration that such is the appointment of God. Two things are here stated. God has given to the husband authority over the wife; and a resemblance of this authority is found in Christ, who is the head of the church, as the husband is of the wife.
And he is the savior of the body. The pronoun HE (αὐτός) is supposed by some to refer to Christ; and, by others, to the husband. It applies more naturally, in my opinion, to Christ, but still with a view to the present subject. In this point, as well as in others, the resemblance ought to hold. As Christ rules over his church for her salvation, so nothing yields more advantage or comfort to the wife than to be subject to her husband. To refuse that subjection, by means of which they might be saved, is to choose destruction.
24. But, as the church is subject to Christ. The particle but, may lead some to believe that the words, he is the savior of the body, are intended to anticipate an objection. Christ has, no doubt, this peculiar claim, that he is the Savior of the Church: nevertheless, let wives know, that their husbands, though they cannot produce equal claims, have authority over them, after the example of Christ. I prefer the former interpretation; for the argument derived from the word but, (ἀλλά,) does not appear to me to have much weight.
25. Husbands, love your wives. From husbands, on the other hand, the apostle requires that they cherish toward their wives no ordinary love; for to them, also, he holds out the example of Christ, — even as Christ also loved the church. If they are honored to bear his image, and to be, in some measure, his representatives, they ought to resemble him also in the discharge of duty.
And gave himself for it. This is intended to express the strong affection which husbands ought to have for their wives, though he takes occasion, immediately afterwards, to commend the grace of Christ. Let husbands imitate Christ in this respect, that he scrupled not to die for his church. One peculiar consequence, indeed, which resulted from his death, — that by it he redeemed his church, — is altogether beyond the power of men to imitate.
26. That he might sanctify, — or, that he might separate it to himself; for such I consider to be the meaning of the word sanctify This is accomplished by the forgiveness of sins, and the regeneration of the Spirit.
Washing it with the washing of water. Having mentioned the inward and hidden sanctification, he now adds the outward symbol, by which it is visibly confirmed; as if he had said, that a pledge of that sanctification is held out to us by baptism. Here it is necessary to guard against unsound interpretation, lest the wicked superstition of men, as has frequently happened, change a sacrament into an idol. When Paul says that we are washed by baptism, his meaning is, that God employs it for declaring to us that we are washed, and at the same time performs what it represents. If the truth — or, which is the same thing, the exhibition of the truth — were not connected with baptism, it would be improper to say that baptism is the washing of the soul. At the same time, we must beware of ascribing to the sign, or to the minister, what belongs to God alone. We must not imagine that washing is performed by the minister, or that water cleanses the pollutions of the soul, which nothing but the blood of Christ can accomplish. In short, we must beware of giving any portion of our confidence to the element or to man; for the true and proper use of the sacrament is to lead us directly to Christ, and to place all our dependence upon him.
Others again suppose that too much importance is given to the sign, by saying that baptism is the washing of the soul. Under the influence of this fear, they labor exceedingly to lessen the force of the eulogium which is here pronounced on baptism. But they are manifestly wrong; for, in the first place, the apostle does not say that it is the sign which washes, but declares it to be exclusively the work of God. It is God who washes, and the honor of performing it cannot lawfully be taken from its Author and given to the sign. But there is no absurdity in saying that God employs a sign as the outward means. Not that the power of God is limited by the sign, but this assistance is accommodated to the weakness of our capacity. Some are offended at this view, imagining that it takes from the Holy Spirit a work which is peculiarly his own, and which is everywhere ascribed to him in Scripture. But they are mistaken; for God acts by the sign in such a manner, that its whole efficacy depends upon his Spirit. Nothing more is attributed to the sign than to be an inferior organ, utterly useless in itself, except so far as it derives its power from another source.
Equally groundless is their fear, that by this interpretation the freedom of God will be restrained. The grace of God is not confined to the sign; so that God may not, if he pleases, bestow it without the aid of the sign. Besides, many receive the sign who are not made partakers of grace; for the sign is common to all, to the good and to the bad alike; but the Spirit is bestowed on none but the elect, and the sign, as we have said, has no efficacy without the Spirit. The Greek participleκαθαρίσας, is in the past tense, as if he had said, “After having washed.” But, as the Latin language has no active participle in the past tense, I chose rather to disregard this, and to translate it (mundans ) washing, instead of (mundatam ) having been washed; which would have kept out of view a matter of far greater importance, namely, that to God alone belongs the work of cleansing.
In the word. (165) This is very far from being a superfluous addition; for, if the word is taken away, the whole power of the sacraments is gone. What else are the sacraments but seals of the word? This single consideration will drive away superstition. How comes it that superstitious men are confounded by signs, but because their minds are not directed to the Word, which would lead them to God? Certainly, when we look to anything else than to the word, there is nothing sound, nothing pure; but one absurdity springs out of another, till at length the signs, which were appointed by God for the salvation of men, become profane, and degenerate into gross idolatry. The only difference, therefore, between the sacraments of the godly and the contrivances of unbelievers, is found in the Word.
By the Word is here meant the promise, which explains the value and use of the signs. Hence it appears, that the Papists do not at all observe the signs in a proper manner. They boast indeed, of having “the Word,” but appear to regard it as a sort of enchantment; for they mutter it in an unknown tongue; as if it were addressed to dead matter, and not to men. No explanation of the mystery is made to the people; and in this respect, were there no other, the sacrament begins to be nothing more than the dead element of water.In the word is equivalent to “By the word.”
(165) “Par la parolle.” “By the word.”
27. That he might present it to himself. He declares what is the design of baptism and of our being washed. It is, that we may live in a holy and unblamable manner before God. We are washed by Christ, not that we may return to our pollution, but that we may retain through our life the purity which we have once received. This is described in metaphorical language appropriate to his argument.
Not having spot or wrinkle. As the beauty of the wife produces love in the husband, so Christ adorns the Church his bride with holiness as a proof of his regard. This metaphor contains an allusion to marriage; but he afterwards lays aside the figure, and says plainly, that Christ has reconciled the church, that it might be holy and without blemish. The true beauty of the church consists in this conjugal chastity, that is, in holiness and purity.
The word present (παραστήσὟ) implies that the church ought to be holy, not only in the view of men, but in the eyes of the Lord; for Paul says, that he might present it to himself, not that he might shew it to others, though the fruits of that hidden purity become afterwards evident in outward works. Pelagians were wont to quote this passage in order to prove the perfection of righteousness in this life, but have been successfully answered by Augustine. Paul does not state what has been done, but for what purpose Christ has cleansed his church. Now, when a thing is said to be done that another may afterwards follow, it is idle to conclude that this latter thing, which ought to follow, has been already done. We do not deny that the holiness of the church is already begun; but, so long as there is daily progress, there cannot be perfection.
28. He that loveth his wife. An argument is now drawn from nature itself, to prove that men ought to love their wives. Every man, by his very nature, loves himself. But no man can love himself without loving his wife. Therefore, the man who does not love his wife is a monster. The minor proposition is proved in this manner. Marriage was appointed by God on the condition that the two should be one flesh; and that this unity may be the more sacred, he again recommends it to our notice by the consideration of Christ and his church. Such is the amount of his argument, which to a certain extent applies universally to human society. To shew what man owes to man, Isaiah says, “hide not thyself from thine own flesh.” (Isa 58:7.) But this refers to our common nature. Between a man and his wife there is a far closer relation; for they not only are united by a resemblance of nature, but by the bond of marriage have become one man. Whoever considers seriously the design of marriage cannot but love his wife.
29. Even as Christ the church. He proceeds to enforce the obligations of marriage by representing to us Christ and his Church; for a more powerful example could not have been adduced. The strong affection which a husband ought to cherish towards his wife is exemplified by Christ, and an instance of that unity which belongs to marriage is declared to exist between himself and the Church. This is a remarkable passage on the mysterious intercourse which we have with Christ.
30. For we are members of his body, of his flesh, and of his bones. First, this is no exaggeration, but the simple truth. Secondly, he does not simply mean that Christ is a partaker of our nature, but expresses something higher (καὶ ἐμφατικώτερον) and more emphatic.
31. For this cause. This is an exact quotation from the writings of Moses. (Gen 2:24.) And what does it mean? As Eve was formed out of the substance of her husband, and thus was a part of himself; so, if we are the true members of Christ, we share his substance, and by this intercourse unite into one body. In short, Paul describes our union to Christ, a symbol and pledge of which is given to us in the ordinance of the supper. Those who talk about the torture exercised on this passage to make it refer to the Lord’s supper, while no mention is made of the supper, but of marriage, are egregiously mistaken. When they admit that the death of Christ is commemorated in the supper, but not that such intercourse exists as we assert from the words of Christ, we quote this passage against them. Paul says that we are members of his flesh and of his bones. Do we wonder then, that in the Lord’s supper he holds out his body to be enjoyed by us, and to nourish us unto eternal life? Thus we prove that the only union which we maintain to be represented by the Lord’s supper is here declared in its truth and consequences by the apostle.
Two subjects are exhibited together; for the spiritual union between Christ and his church is so treated as to illustrate the common law of marriage, to which the quotation from Moses relates. He immediately adds, that the saying is fulfilled in Christ and the church. Every opportunity which presents itself for proclaiming our obligations to Christ is readily embraced, but he adapts his illustration of them to the present subject. It is uncertain whether Moses introduces Adam as using these words, or gives them as an inference drawn by himself from the creation of man. Nor is it of much consequence which of these views be taken; for, in either case, we must hold it to be an announcement of the will of God, enjoining the duties which men owe to their wives.
He shall leave his father and mother. As if he had said, “Let him rather leave his father and mother than not cleave to his wife.” The marriage bond does not set aside the other duties of mankind, nor are the commandments of God so inconsistent with each other, that a man cannot be a good and faithful husband without ceasing to be a dutiful son. It is altogether a question of degree. Moses draws the comparison, in order to express more strongly the close and sacred union which subsists between husband and wife. A son is bound by an inviolable law of nature to perform his duties towards his father; and when the obligations of a husband towards his wife are declared to be stronger, their force is the better understood. He who resolves to be a good husband will not fail to perform his filial duties, but will regard marriage as more sacred than all other ties.
And they two shall be one flesh. They shall be one man, or, to use a common phrase, they shall constitute one person; which certainly would not hold true with regard to any other kind of relationship. All depends on this, that the wife was formed of the flesh and bones of her husband. Such is the union between us and Christ, who in some sort makes us partakers of his substance. “We are bone of his bone, and flesh of his flesh,” (Gen 2:23;) not because, like ourselves, he has a human nature, but because, by the power of his Spirit, he makes us a part of his body, so that from him we derive our life.
32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies. It is to no purpose that men fret themselves to comprehend, by the judgment of the flesh, the manner and character of this union; for here the infinite power of the Divine Spirit is exerted. Those who refuse to admit anything on this subject beyond what their own capacity can reach, act an exceedingly foolish part. We tell them that the flesh and blood of Christ are exhibited to us in the Lord’s supper. “Explain to us the manner,” they reply, “or you will not convince us.” For my own part, I am overwhelmed by the depth of this mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration. How much more satisfactory would this be than to follow my carnal judgment, in undervaluing what Paul declares to be a deep mystery! Reason itself teaches how we ought to act in such matters; for whatever is supernatural is clearly beyond our own comprehension. Let us therefore labor more to feel Christ living in us, than to discover the nature of that intercourse.
We cannot avoid admiring the acuteness of the Papists, who conclude from the word mystery (μυστήριον) that marriage is one of seven sacraments, as if they had the power of changing water into wine. They enumerate seven sacraments, while Christ has instituted no more than two; and, to prove that matrimony is one of the seven, they produce this passage. On what ground? Because the Vulgate has adopted the word Sacrament (sacramentum ) as a translation of the word Mystery, which the apostle uses. As if Sacrament (sacramentum ) did not frequently, among Latin writers, denote Mystery, or as if Mystery had not been the word employed by Paul in the same Epistle, when speaking of the calling of the Gentiles. But the present question is, Has marriage been appointed as a sacred symbol of the grace of God, to declare and represent to us something spiritual, such as Baptism or the Lord’s Supper? They have no ground for such an assertion, unless it be that they have been deceived by the doubtful signification of a Latin word, or rather by their ignorance of the Greek language. If the simple fact had been observed, that the word used by Paul is Mystery, no mistake would ever have occurred.
We see then the hammer and anvil with which they fabricated this sacrament. But they have given another proof of their indolence in not attending to the correction which is immediately added,
But I speak concerning Christ and the church. He intended to give express warning that no man should understand him as speaking of marriage; so that his meaning is more fully expressed than if he had uttered the former sentiment without any exception. The great mystery is, that Christ breathes into the church his own life and power. But who would discover here anything like a sacrament? This blunder arose from the grossest ignorance.
33. Nevertheless, let every one. Having digressed a little from this subject, though the very digression aided his design, he adopts the method usually followed in short precepts, by giving a brief summary of duties. Husbands are required to love their wives, and wives to fear (φοβὢται) their husbands, understanding by fear that reverence which will lead them to be submissive. Where reverence does not exist, there will be no willing subjection. (166)
(166) “One peculiarity in this injunction has been usually overlooked. What is instructive on either side is not enforced, but what is necessary to direct and hallow such an instinct is inculcated. The woman loves in deep, undying sympathy; but, to teach her how this fondness should know and fill its appropriate sphere, she is commanded to obey and honor. The man, on the other hand, feels that his position is to govern; but, to shew him what should be the essence and means of his government, he is enjoined to love.” — Eadie.
Eph 5:1. Be ye therefore, &c.- "Since therefore God is so exceedingly good and merciful in the exercise of his pardoning grace toward you (ch. Eph 4:32.), let this excite you to be (μιμηται ) imitators of him, in exercising all kindness and forgiveness one towards another, as becomes children of his own likeness, begotten and adopted by him, beloved of him, and loving him, and delighting to resemble him, especially in those amiable graces, and to approve yourselves to him who is Love, and is so much pleased with this part of his image, that he who dwells in love, dwells in God, (1Jn 4:16.)." This verse, as is intimated by the particle therefore, is an inference from the last verse of the preceding chapter, which might have been continued to the end of the second verse of this chapter, where the Apostle shuts up his argument then in hand.
Eph 5:2. An offering, &c.- Some think that the words προσφορα and θυσια are used in reference to the peace-offering and the sin-offering, as the truth of both is in the sacrifice of Christ, which appeased God, and obtains the blessings consequent upon his favour. The words possibly are here used in conjunction, to express the completeness of the sacrifice:-of a sweet-smelling savour, was, in scripture phrase, such a sacrifice as God accepted and was pleased with. See Gen 8:21.
Eph 5:3. And all uncleanness or covetousness,- Or, any kind of uncleanness or insatiable desire. Insatiable desire is certainly a literal rendering of the Greek word πλεονεξια, which plainly signifies the desire of having more of any thing, whatever it be. And though the word is commonly used for covetousness, or an intemperate love of riches; yet it is here to be understood of the letting loose of the desires in a carnal way. The words in connection abundantly prove this to be the sense; for what indecency or unbecomingness is it among Christians to name covetousness. The word πλεονεξια, therefore, must here signify the title of sins that are not fit to be named among Christians. The whole verse may be thus paraphrased: "But, as you expect favour from God, you must make it your care to maintain a due consistency of character, avoiding not only all malignant passions, but every kind and degree of impurity and licentiousness, and therefore let not fornication, nor any kind of uncleanness, or insatiable desire of sensual gratifications, or of the means of procuring them, be so much as named, or heard of among you; but abstain from these evils, and whatever might lead to them, as it becometh saints, who are conscious of the sanctity of their name and profession, and dread the thoughts of debasing it."
Eph 5:4. Neither filthiness, nor foolish talking, &c.- "Nor let there be among you anyshameful practices in secret, the very naming of which would put a modest person to the blush; nor any light, wanton, or obscene ways of talking, bantering, or joking, which are so far from innocent pleasantry, that they are not only unprofitable and vain, but very offensive to God, and insufferable to a chaste ear, and are too great an incentive to impure thoughts and actions: ye therefore ought to have nothing to do with them; but, on the contrary, should accustom yourselves to employ your tongues in speaking well of God, with grateful acknowledgments of his goodness, and in thankfulness and praise for his wondrous works of providence and grace, which would be honourable to him, and improving to your company, as well as to yourselves; and would be a happy means of guarding you against impure language, and all the forementioned abominable iniquities, which have the most pernicious consequence."
Eph 5:5. Nor covetous man, who is an idolater,- In whatever sense covetousness is used, it may be called idolatry; as it is setting up something else, and, be it what it will, something comparatively very base and contemptible, and pursuing it, as if it were something that could be to us, as in the place of God, a supreme happine
Eph 5:6. Let no man deceive you, &c.- "Let no man then, in this respect, amuse and deceive you with vain words and sophistical arguments, by which it is well known that many, and especially some who call themselves philosophers, attempt to vindicate some of these things, or at least to extenuate the evil of them; for I am divinely commissioned to assure you, that, on account of these things, and such as these, the wrath of God cometh even on the Gentiles, those children of disobedience and infidelity: now, if heathens are punished for them, much less can we suppose that professing Christians, who have so much greater advantages for purity and virtue in all its branches, and are under such peculiar engagements to cultivate it, shall escape with impunity in these shameful practices."
Eph 5:8. Ye were sometimes darkness,- St. Paul, to express the great darkness in which the Gentiles were, calls them darkness itself. The kingdom of Satan over the Gentile world was a kingdom of darkness. See ch. Eph 6:12. And so, on the other hand, we find Jesus is pronounced by Simeon a light to lighten the Gentiles, Luk 2:32. The parenthesis in Eph 5:9 serves to give us the literal sense of all that is here required by the Apostle in this allegorical discourse of light. See Col 1:12-13
Eph 5:11. With the unfruitful works of darkness,- It is well known that the word ακαρπος in Greek, and the word inutilis in Latin, are sometimes used to express not only unprofitable, but mischievous things; and this is undoubtedly the meaning of the word here. See Rom 1:28.
Eph 5:12. It is a shame even to speak, &c.- Nothing could be more impure and abominable than some of the religious nocturnal mysteries of the heathens, to which the Apostle seems here in the primary sense to refer. Bishop Warburton, agreeably to his system, asserts, that if the lower sort of mysteries among them were first intended by the magistrates to impress the mindsof the people with a belief and sense of future rewards and punishments, and the higher sort of them to instruct persons of more reflection and penetration thanthe rest, in the knowlege of the true God, and the other great principles of natural religion, they were long before the Apostle's time greatly corrupted, and degraded to the most detestable purposes; so that some persons in public characters, by no means remarkable for the purity of their own morals, thought it absolutely necessary, in order to prevent the most scandalous and profligate disorders, to prohibit the celebration of them. Monsieur Saurin has observed a sarcasm in this clause seldom attended to; as if it were insinuated here, "They are called απορρητα, things not to be spoken of: true, says the Apostle, they are properly so! things not too sacred, but too infamous to be mentioned." See his Sermons, tom. 8: p. 198 and Div. Leg. b. 2: sect. 4.
Eph 5:13. But all things that are reproved- See Joh 3:20. The Apostle's argument here, to keep the Ephesian converts from being misled by those who would persuade them that the Gentile impurities were indifferent actions,-is to shew them that they were now better enlightened: to which purpose, Eph 5:5 he tells them, that no such person as there described, hath any inheritance in the kingdom of God, or of Christ. This he tells them, Eph 5:8, &c. was Light, which they had received from the gospel; of which before their conversion they knew nothing, but were in perfect darkness and ignorance of it: but now they were better instructed, and saw the difference; which was a sign of life; and therefore were bound in duty to follow that light, which they had received from Christ, who had raised them from among the Gentiles, (who were so far dead, as to be wholly insensible of the evil course and state they were in,) and had given them light and a prospect into a future state, and a way to attain everlasting happiness.
Eph 5:14. Wherefore he saith, Awake, &c.- "Wherefore, when God is speaking in the prophecies of the Old Testament, of the calling of the Gentiles, and of the light which they should have by Christ, he says in effect, to those who are yet in darkness, though not exactly in these words, Awake, thou that sleepest, &c. And this particularly is the most natural import of those well-known words in Isaiah, ch. Isa 60:1. Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. That is to say, the Messiah, represented by the glory of the Lord, shines in his church; shines upon the souls of believers; in consequence of which, they arise as from the dead, and shake off their deep sleep; they rejoice in the light; they walk in it, and reflect it all around them; so that many others are awakened, and transformed by it." See on Isa 60:1.
Eph 5:16. Redeeming the time,- The word εξαγοραζομενοι, redeeming, has a peculiar force, and implies, as the French word racheter, and the English word redeem, also does,-the recovery and purchasing again what has been lost. "Endeavour to recover, and bring back, as far as possible, the time which has been unhappily lost and thrown away in the enormities of your heathen life, by diligently making use of what remains, and studying to improve it to the best and most valuable purposes; for which you should be careful to embrace the present opportunity, because the days we live in are evil; in which we are on every side surrounded with persecutions and perils, and God only knows how soon our liberty or our life may be taken away." Dr. Heylin reads Improving the time; and he observes from Tully, that every hour has its proper duty; nullum tempus vacare officio potest. When we discharge that duty, we improve, that is, make the best of our time. The motive added is, because the days are evil: the frequent disasters which happen to us furnish materials for the exercise of holiness and virtue, which is the true improvement of time.
Eph 5:17. Wherefore be ye not unwise,- See Eph 5:10. The Christian prudence is, upon all occasions, to consider what is the will of God. Our duty varies with our circumstances; and it is a main point of wisdom to discern what are the duties which correspond to our present circumstances.
Eph 5:18. Be not drunk with wine,- It is highly probable that here may be a particular reference to those dissolute ceremonies called the Bacchanalia, which were celebrated by the heathens in honour of their god of wine. While these rites continued, men and women made it a point of religion to intoxicate themselves, and ran about the streets, fields, and vineyards, singing and shouting in a wild and tumultuousmanner:inoppositiontotheseextravagantvociferations,theuseofdevout psalmody is with great propriety recommended. Plato tells us, that there was hardly a sober person to be found in the whole Attican territories, during the continuance of these detestable solemnities. St. Paul dehorts the Ephesians from the too free use of wine, because therein is excess. The word is ασωτια, which may either signify luxury or dissoluteness; implying that drinking is no friend to continencyand chastity, but gives up the reins to lust and uncleanness,-the vice that he had been warning them against: or it may signify intemperance and disorder; opposite to that sober and prudent demeanour advised in redeeming the time. Wine is so frequently the cause hereof, by the ungrateful abuse of the bounty of Providence in giving it, that the enormityis represented by a strong and beautiful figure as contained in the very liquor.
Eph 5:19. Singing and making melody in your heart- "Your hearts and affections corresponding with what is uttered by your mouths; without which no external melody, be it ever so exact and harmonious, can be pleasing to the Lord."
Eph 5:20. Giving thanks always, &c.- "Giving thanks to God for all the favours that he has bestowed upon you, and even for your afflictions, as occasions offer for the trial, the illustration, and improvement of your holiness and virtue." The words rendered for all things, are translated by some for all persons; and then the meaning will be, "Consider yourselves as appointed to return to God the tribute of praise due from the whole human race, and address your daily thanksgivings to him, for those blessings which he is continually showering down on your fellow-Christians and fellow-creatures in general."
Eph 5:21. Submitting yourselves one to another- Though this verse, in grammatical construction, be joined to the foregoing discourse, yet it ought to be looked upon as introductory to what follows, and to be a general rule given to the Ephesians, to submit to those duties which the several relations that they stood in to one another required. After this general exhortation to the discharge of the relative duties, the Apostle proceeds to the particular consideration of the several relations of husbands and wives, parents and children, masters and servants; which he might rather choose to insist on, as some were ready to imagine that Christian converts were released from any further obligation to those who still continued in a state of heathenism. The Apostle therefore presses it upon them to shew a due regard to relative duties, in whatever station they were placed; and to remember that Christian privileges by no means excused them from the duties resulting from natural and civil relations of life, but rather enforced the obligations they were under to observe them: and if these duties were incumbent upon Christians towards relations of all kinds, even though they bore the character of unbelievers, much more were they engaged to practise them toward such, as were related to them, not only by the ties of nature or of civil institution, but also by the more endearing bonds of grace. See 1Co 7:10-24; 1Ti 6:1-2.
Eph 5:22. Wives, submit yourselves, &c.- The Apostle's discourse on particular relative duties, is in the natural order in which the relations themselves commenced in the world, which was first between husband and wife; next, between parents and children; and, lastly, between masters and servants. The Apostle accordingly begins with the duties of the first of these relations in this chapter, and goes on to those of parents and children in the next; and he keeps the same order in his exhortations to all these in his epistle to the Colossians, ch. Eph 3:18, &c. and Eph 4:1. But it may be farther observed, that, in both these epistles he first insists on the duties of the inferior, and then on those of the superior relatives in every instance of them. And St. Peter proceeds in the same order, when he speaks of the duties of wives and husbands, 1Pe 3:1-7. The reasons of this may probably be, because the duties of wives, children, and servants, are most difficult in themselves, and most apt to be objected against, and not so readily attended to, and complied with; and because, if these relatives faithfully perform the duties on their part, it will lay a more endearing obligation upon husbands, parents, and masters, to treat their wives, children, and servants, with love and tenderness, and would leave them utterly inexcusable, were they to be wanting in their duty toward them. Hence St. Peter, in the place just referred to, exhorts believing wives to win their husbands by a becoming spirit and conversation.
Eph 5:23. The husband is the head of the wife,- It is from the head that the body receives both health and life: St. Paul here pronounces this of Christ, as the head of the church; that by the parallel which he makes use of to represent the relation between husband and wife, he may both shew the wife the reasonableness of her subjection to her husband, and the duty incumbent on the husband to cherish and preserve his wife; as we see that he pursues it in the following verses.
Eph 5:26. That he might sanctify and cleanse it, &c.- "That he might take away the power and pollution of sin from all its members, and infuse a principle of true holiness into them, and so consecrate them to God by the sanctification of his Spirit, as (Καθαρισας ) having purged them from the guilt of sin, by his atoning blood (see Heb 1:3; Heb 9:14; Heb 9:22.); which effects of his blood and spirit are signified by the cleansing quality of water (Eze 36:25.): and he, in the greatness of his love, communicates these blessings by means of the gospel preachedto them, and received and applied by faith, for the cleansing of them from all sin by his blood (1Jn 1:7.), and renewing them by the Holy Ghost (Tit 3:5.)."
Eph 5:27. That he might present it to himself- The Alexandrian and other copies read, That he himself might present to himself the church, glorious, without spot, &c. The Apostle, to recommend to husbands love and tenderness toward their wives, in imitation of Christ's affection to the church, shews, that whereas other brides take care to embellish and set off their persons, in order to recommend themselves to their bridegrooms, Christ himself, at the expence of his own pains and blood, purifies and prepares for himself his spouse (his faithful saints), that he might present it to himself without spot or wrinkle. How bright an idea does this verse give us of the grand plan and design of Christianity;-to bring all the millions of the faithful to such a state of perfect virtue and glory, that when the penetrating eye of Christ, their great and holy Bridegroom, shall survey them, there shall not be one spot, or wrinkle, or any thing like it, in the least to impair their beauty, or offend his sight! Where is such a scheme of thought to be found in the world, but in the New Testament, and those who have been taught by it?
Eph 5:28. So ought men,- So also, or answerably to this, ought men; or, on the other hand, taking the matter in a different but correspondent view.
Eph 5:30-31. For we are members, &c.- The Apostle had here two things in view; the one was, to press men to love their wives, by the example of Christ's love to his church; and the force of the argument lay in this, that a man and his wife were one flesh, as Christ and his church were one; but this latter being a truth of the greater consequence of the two, he was as intent on settling it upon their minds, though it were but an incident, as the other, which was the argument he was upon: and therefore having said, Eph 5:29 that every one nourisheth and cherisheth his own flesh, as Christ doth the church, it was natural to subjoin the reason; viz. because we are members of his body, of his flesh, and of his bones: this proposition he took as much care to have believed, as that it was the duty of husbands to love their wives; and when he had asserted this doctrine of Christ and his church being one, in the words of Adam concerning Eve, Gen 2:23. (which he, in his concise way of expressing himself, understands both of the wife, and of the church), he goes on with the words in Gen 2:24 which make their being one flesh a reason why a man was more strictly to be united to his wife, than to his parents, or any other relations. Instead of, For this cause, Eph 5:31 some would render the Greek, Answerably thereto, or on the other hand. See Mat 19:4-7 and Eph 5:28.
Eph 5:32. This is a great mystery:- It is plain by the fore-going verses, and by the application of the words in Gen 2:23 to Christ and the church, that the apostles understood several passages in the Old Testament in reference to Christ and the gospel, which were not understood in their evangelical or spiritual sense, till, by the assistance of the Spirit of God, the apostles so explained and revealed it. This is that which St. Paul here calls mystery: he who is desirous to have a true notion of this matter, should carefully read 1 Corinthians 2 where the Apostle very particularly explains it. Dr. Doddridge paraphrases the verse thus: "This is indeed a great mystery, which was long unknown, and, now it is in some measure discovered, is a matter of much admiration: but you will easily perceive that in saying this, I speak not of the union between a man and his wife, but of that betwixt Christ and the church. For, that the Son of God should unite himself to a society of mortal men, and regard them as making a part of himself, on account of the intimacy with which they are joined to him in a community of spirit and of interest, can never be sufficiently admired." This sublime doctrine which had been long concealed, and cannot now be fully comprehended, may, with the greatest propriety be called a mystery, in every sense of the word.
Inferences.-With what cheerfulness should the dear children of God imitate their Heavenly Father! And what an affecting and engaging motive to brotherly love is the dying love of Christ, who offered up himself as an atoning and acceptable sacrifice for us! But how utterly unworthy the Christian's character, privileges, and obligations, is it to give way to any sin, especially such shameful ones as Heathens and unconverted sinners are infamous for! Neither covetousness, which is constructive idolatry; nor any sort of unchastity or impurity; nor any works of darkness, should ever be found upon, or countenanced by those who profess themselves to be saints: for whatever vain deceivers may suggest to the contrary, such things are abominable, and exclude the practisers of them from the Saviour's kingdom of grace and glory, and bring divine wrath upon their heads. What a visible change in conversation is to be expected from those who are awakened into light and life by the powerful voice of Christ! They should walk as children of the light, under the influence of the Spirit, unto all goodness, righteousness, and truth; their words and actions should carry such reproof to workers of iniquity, as shews that they have no fellowship with them in their evil deeds, but that they approve of those things which are acceptable to God their Saviour. How watchful and careful ought they to be in their walk! They should be very circumspect to shun temptation, sin, and danger, and to redeem time for the best purposes, especially in evil days; and should behave wisely in an upright way, and not like ignorant and foolish people, who neither consider what they are doing, nor whither they are going. How pure and sublime are the joys that arise from being filled with the gifts and graces of the Spirit! There is no danger of excess in these, as there is in the use of wine; they dispose us for singing the praises of God with harmonious voices, and with the sweetest melody in our hearts; and make us thankful to him, through Jesus Christ, in every circumstance of things. But how concerned should we be to fill up all the relations of life with the duties of them, from a principle of holy reverence and fear of God! Husbands and wives should not trifle with, but conscientiously attend to the respective duties that result from their union with each other as one flesh. And O! how happy would the marriage-state be, if both relatives, in their places, would study to please one another! Conjugal love would keep all right between them, and secure the duties on both sides. How intimate and endearing is the relation and affection of Christ to his church! He is full of tender love and care towards his faithful saints, to take away the guile, power, and defilement of their sins, by his blood and spirit, and by means of his word; and, at length, to present them to himself, arrayed in glory, like a spouse fit for such an illustrious husband to delight in, as having no spot or blemish of any kind upon them. How constraining ought his love to them to be, to engage their most dutiful submission to him! And what a sweet influence should these considerations have upon every religious husband to love his wife as himself, and upon every religious wife to reverence her husband!
REFLECTIONS.-1st, Love is the divine principle through which alone the practice of all holiness can be produced. This therefore,
1. The Apostle inculcates. Be ye followers of God as dear children, acting according to this high relation, and in your spirit and temper resembling your heavenly Father; and walk in love, which is his brightest attribute, and renders you most like the blessed Redeemer; as Christ also hath loved us, with a love so free and so surpassing great; and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour, to make atonement for our sins, and to reconcile us to God by his own blood, his sacrifice being infinitely meritorious and acceptable. Note; (1.) Love is the characteristic mark of a child of God, and a disciple of Jesus. (2.) The sacrifice of the Lamb of God is fully efficacious: God is well pleased in the oblation of his Son; and all who draw near in faith through him are sure of acceptance.
2. He warns them against all manner of uncleanness. But fornication, and all uncleanness, or covetousness, the lawless desires of fleshly concupiscence, let it not be once named amongst you, as becometh saints, but avoided with the utmost detestation, and never once so much as mentioned; neither filthiness, in gesture, habit, or discourse; nor foolish talking, in secret innuendoes, or vain, light, or unprofitable conversation; nor jesting, to excite laughter in others, and admiration of our own carnal wit; which are not convenient, but utterly unbecoming a Christian's profession, who should rather be employed in giving of thanks, and use his tongue as an instrument to set forth the glory of God.
3. He enforces his exhortation by the most weighty arguments:
[1.] These sins must necessarily exclude us from heaven, and lay us under the eternal wrath of God. For this ye know, according to the unchangeable word of God, that no whoremonger, nor unclean person, nor covetous man, whose heart is the stye of lewd desires, or who is inordinately eager after gain, and consequently is an idolater, loving and serving the creature more than the Creator, hath any inheritance in the kingdom of Christ and of God, but must be for ever excluded from the divine favour. Let no man deceive you with vain words, as if these sins were not so dangerous; and with some soft names of human infirmity, or venial transgressions, endeavour to satisfy your consciences, and embolden you to hope for impunity: for know assuredly, because of these things cometh the wrath of God upon the children of disobedience and unbelief, who, despising God's warnings, perish eternally under the deluge of his fiery wrath. Be not ye therefore partakers with them, by communion with them, or connivance at them, lest you become involved in their punishment. Note; It is a fearful thing to fall into the hands of the living God. We should often consider it, that we might tremble, and avoid the most distant approaches of evil, which has consequences so dreadfully dangerous.
[2.] What God has done for us, should engage us to be faithful to him. For ye were sometimes darkness, and in this wretched state were blindly led on by vile affections to every abomination, ignorant of God and your own danger, and rushing headlong to ruin; but now are ye light in the Lord, since he hath shone into your hearts, and given you the knowledge of his will, and turned you to his blessed Self in the practice of true holiness; therefore walk as children of light, agreeable to the obligations lying upon you, and the measure of knowledge and grace which you have received. For the fruit of the Spirit, which the Lord hath given you to illumine your darkness, and quicken your souls from the death of sin, is in all goodness, and righteousness, and truth; it appears in every act of tenderness and beneficence towards the needy, in all purity of heart towards God, and uprightness in our dealings with men; and engages us to a holy simplicity and unimpeachable fidelity, in all our words and works; in which things, as children of light, you must therefore habitually walk; proving what is acceptable unto the Lord, desiring out of his word to learn his mind and will, and to approve yourselves to him in all holy conversation and godliness. And, for this end, have no fellowship with the unfruitful works of darkness, neither by countenance, nor connivance at them in others, any more than by practising them yourselves; they are works of darkness, the deeds of a fallen and corrupted heart, and which seek usually the covert of the night; unfruitful of every thing but misery, wrath, and wretchedness. Instead, therefore, of joining in them, rather, wherever they appear, bear an open testimony against them; and, with zeal tempered with love, boldly reprove them. Note; (1.) The fallen mind, in its mere natural state, is darkness itself: they who are under its influence take hold of the paths of death and hell, and know not whither they are going. (2.) Where God hath given us the light of his truth, every wilful sin is greatly aggravated. (3.) They who are truly sensible of the evil and danger of sin, will not see it upon their brother without a kind and faithful rebuke.
[3.] The very shocking and shameful nature of these sins should deter us from them. For it is a shame even to speak of those things, which are done of them in secret: the very mention of them must offend a modest ear; and how much more must the practice of them provoke a holy God? But all things that are reproved, as such evils must be, are made manifest by the light of God's word, which hath shone into your hearts, and are thereby discovered in their native deformity, and hateful colours; for whatsoever doth make manifest is light; as the sun illumines the world, which otherwise would be covered in darkness, so does Christ in his gospel, arising as the Sun of Righteousness, shine into the hearts of his believing people, giving them light and discernment in spiritual things, which were before utterly hidden from their eyes; and enabling them to see the evil and danger of those tempers and practices, which before they never apprehended. Wherefore he saith, when calling the souls of sinners out of darkness into his marvellous light, Awake thou that sleepest in security, ignorance, and insensibility, and arise from the dead, from thy state of death, in trespasses and sins, and Christ shall give thee light, the light of life and truth, to conduct thee in the paths of holiness, and, at last, if faithful, to the regions of glory; and wherever this light is spoken into the soul, then it will be evident by an abhorrence of evil, and such a conversation as will bear the strictest scrutiny.
4. On what he had said, he grounds this farther exhortation: See then that ye walk circumspectly, narrowly examining every step you take, not as fools, but as wise, as those who have been taught the truth as it is in Jesus; redeeming the time, making the best improvement of the present moment, and desirous to retrieve the time and opportunity which has been lost; because the days are evil, and require great watchfulness when iniquity so abounds, when temptations so many and great beset you; and you know not how soon you may be cut off. Wherefore, be ye not unwise, as in the former days of folly and unregeneracy, but understanding what the will of the Lord is, that ye may know how to walk and please him, and be found faithful to the light which he is pleased to give you. Note; (1.) If we consider how much of our time we have abused and squandered, it will become us, with peculiar diligence, to improve the pittance which remains. (2.) Evil days require especial circumspection. (3.) The worst and most fatal folly is the ignorance of God's word, and the neglect of our souls.
How we must redeem our time, and walk according to the divine prescription, the Apostle, in several particulars, proceeds to shew.
[1.] Be not drunk with wine, wherein is excess, for the dreadful consequences of drunkenness are numberless; for when the mind is once intoxicated, a wide door is opened to every act of extravagance, folly, riot, debauchery, and uncleanness, and there remains no restraint from the greatest abominations.
[2.] But, on the contrary, be filled with the Spirit; seek to drink deeper into the sacred fountain of his divine light, grace, strength, and consolation, which will inspire the most exquisite and sacred pleasure and delight; not roaring round the board of riot, and joining the mad songs of the drunken, but speaking to yourselves, and each other, in psalms and hymns, and spiritual songs, uniting your voices in the Redeemer's praise, singing and making melody in your heart to the Lord, with inward exultation in God as your Saviour, and every outward expression that tends to exalt his great and glorious name, giving thanks always for all things, your hearts in every dispensation acknowledging a gracious God, and your tongue employed in thanksgiving unto God and the Father, in the name of our Lord Jesus Christ, through whom alone all our services are accepted, and by whom all the dispensations of providence and grace are made to work together for the good of true believers. Note; (1.) Psalmody is a gospel ordinance, and they who are happy in God will delight in his praises. (2.) Whatever our condition, or circumstances may be, there is always room for thanksgiving. Afflictions, as well as mercies, demand a grateful acknowledgment; they are good for us, and we shall, in the issue, find the blessed effects of them.
2nd, The Apostle proceeds to exhort them to the discharge of those relative duties, which are the great ornaments of Christianity.
In general, a spirit of gentleness and mutual forbearance must reign in you, submitting yourselves one to another, in all natural and civil relations, in public and private, making conscience of discharging the duties of your several stations, in the fear of God, being willingly in all due subjection to those whom he hath placed as your superiors.
1. The duty of wives is to submit themselves unto their own husbands, in all reverence, honour, and dutiful obedience; consulting their will, and content to be in subjection as unto the Lord, regarding him as the author of their subordination, and submitting, as the church doth, to him. For the husband is the head of the wife, by divine appointment, as Christ is the head of the church, and he is the Saviour of the body, having bought her even at the expence of his own blood, and with the most endearing tenderness and affection providing whatever is needful for her support and comfort. Therefore as the church is bound, by every tie of love and duty, to be subject unto Christ, so let the wives be to their own husbands in every thing not contradictory to their duty towards God. Note; The direction is clear and obvious; but the difficulty is for a fallen spirit to acquiesce. Let those, therefore, who enter into the marriage state seriously consider their obligations, before they lay themselves under the solemn vow of obedience.
2. The duty of husbands is this; Love your wives with singleness of affection, which speaks in every word and look of tenderness, with gentleness desiring to rule, not tyrannize, and, by every endearing art of persuasion, winning obedience, rather than haughtily and imperiously demanding subjection, remembering and imitating the love of Christ to his church, who gave himself for it, even to the death of the cross, that he might sanctify and cleanse it with the washing of water by the word, in his atoning blood opening a fountain for sin and uncleanness, to which, by faith, every genuine penitent may come according to his word, and be effectually delivered from all their guilt and defilement; that, being thus cleansed, he might present it to himself, as a chaste virgin, adorned for her heavenly bridegroom, a glorious church, beautiful through his Blood and Spirit, not having spot or wrinkle, or any such thing, but appearing in perfect comeliness and purity; that, as the sacrifices under the law, it should be holy and without blemish. So ought men to love their wives, according to this love of Christ, even as their own bodies, they being now a real part of themselves: he that loveth his wife, loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it; our own flesh is not nearer to us than our wives; and the same affectionate care is due to them, even as the Lord hath shewed to the church: for we are members of his body mystical, of his flesh, and of his bones, like the woman formed from the first man's side. For this cause, seeing the union is so close, shall a man leave his father and mother, and shall be joined unto his wife, in peculiar singleness of affection; and they two shall be one flesh, as if they literally became one body. This is a great mystery, these words being figurative of a more happy and excellent marriage than that of the first man and woman; and I mean, in their application, to lead you, not merely to consider the original law of marriage, but I speak concerning Christ and the church, to whom they emphatically belong. Nevertheless, let every one of you in particular so love his wife even as himself, as the members of his own body; and let the wife see that she reverence her husband with all conjugal love, and jealous fear of offending.
