Ephesians 5 commentary

Because God, for Christ's sake, has forgiven you, therefore be ye followers of God, imitators of God. Resemble him especially in his love and pardoning goodness, as becomes those beloved by their heavenly Father. In Christ's sacrifice his love triumphs, and we are to consider it fully.

Filthy lusts must be rooted out. These sins must be dreaded and detested. Here are not only cautions against gross acts of sin, but against what some may make light of. But these things are so far from being profitable. that they pollute and poison the hearers. Our cheerfulness should show itself as becomes Christians, in what may tend to God's glory. A covetous man makes a god of his money; places that hope, confidence, and delight, in worldly good, which should be in God only. Those who allow themselves, either in the lusts of the flesh or the love of the world, belong not to the kingdom of grace, nor shall they come to the kingdom of glory. When the vilest transgressors repent and believe the gospel, they become children of obedience, from whom God's wrath is turned away. Dare we make light of that which brings down the wrath of God? Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God wrought a mighty change in the souls of many. Walk as children of light, as having knowledge and holiness. These works of darkness are unfruitful, whatever profit they may boast; for they end in the destruction of the impenitent sinner. There are many ways of abetting, or taking part in the sins of others; by commendation, counsel, consent, or concealment. And if we share with others in their sins, we must expect to share in their plagues. If we do not reprove the sins of others, we have fellowship with them. A good man will be ashamed to speak of what many wicked men are not ashamed to do. We must have not only a sight and a knowledge that sin is sin, and in some measure shameful, but see it as a breach of God's holy law. After the example of prophets and apostles, we should call on those asleep and dead in sin, to awake and arise, that Christ may give them light.

Another remedy against sin, is care, or caution, it being impossible else to maintain purity of heart and life. Time is a talent given us by God, and it is misspent and lost when not employed according to his design. If we have lost our time heretofore, we must double our diligence for the future. Of that time which thousands on a dying bed would gladly redeem at the price of the whole world, how little do men think, and to what trifles they daily sacrifice it! People are very apt to complain of bad times; it were well if that stirred them more to redeem time. Be not unwise. Ignorance of our duty, and neglect of our souls, show the greatest folly. Drunkenness is a sin that never goes alone, but carries men into other evils; it is a sin very provoking to God. The drunkard holds out to his family and to the world the sad spectacle of a sinner hardened beyond what is common, and hastening to perdition. When afflicted or weary, let us not seek to raise our spirits by strong drink, which is hateful and hurtful, and only ends in making sorrows more felt. But by fervent prayer let us seek to be filled with the Spirit, and to avoid whatever may grieve our gracious Comforter. All God's people have reason to sing for joy. Though we are not always singing, we should be always giving thanks; we should never want disposition for this duty, as we never want matter for it, through the whole course of our lives. Always, even in trials and afflictions, and for all things; being satisfied of their loving intent, and good tendency. God keeps believers from sinning against him, and engages them to submit one to another in all he has commanded, to promote his glory, and to fulfil their duties to each other.

The duty of wives is, submission to their husbands in the Lord, which includes honouring and obeying them, from a principle of love to them. The duty of husbands is to love their wives. The love of Christ to the church is an example, which is sincere, pure, and constant, notwithstanding her failures. Christ gave himself for the church, that he might sanctify it in this world, and glorify it in the next, that he might bestow on all his members a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin, by those influences of the Holy Spirit, of which baptismal water was the outward sign. The church and believers will not be without spot or wrinkle till they come to glory. But those only who are sanctified now, shall be glorified hereafter. The words of Adam, mentioned by the apostle, are spoken literally of marriage; but they have also a hidden sense in them, relating to the union between Christ and his church. It was a kind of type, as having resemblance. There will be failures and defects on both sides, in the present state of human nature, yet this does not alter the relation. All the duties of marriage are included in unity and love. And while we adore and rejoice in the condescending love of Christ, let husbands and wives learn hence their duties to each other. Thus the worst evils would be prevented, and many painful effects would be avoided.

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.” (Matthew 5:44,45.) “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, “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. (Genesis 8:21; Leviticus 1:9, 13, 17; 2:9, 12; 3:5.) It is used typically in 2 Corinthians 2:14, and is explained and expanded in Philippians 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. we, too, shall be “unto God a sweet savor,” (2 Corinthians 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.” (Matthew 5:24.)

Ephesians 5: 3-7

3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

3. Scortatio vero et omnis immundities, aut avaritia, ne nominentur quidem inter vos; sicut decet sanctos.

4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks.

4. Turpitudo, stultiloquium, facetia; quae non conveniunt, sed magis gratia.

5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

5. Hoc enim scitis, quod omnis scortator, vel immundus, vel avarus, qui est idololatra, non obtinebit haereditatem in regno Christi et Dei.

6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

6. Nemo vos decipiat inanibus verbis; nam propter haec venit ira Dei in filios inobedientes (vel, incredulos.)

7. Be not ye therefore partakers with them.

7. Ne sitis igitur illorum consortes.

3. But fornication. This chapter, and the third of the Epistle to the Colossians, 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 word εὐτραπελία 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. “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. 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.”

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 Corinthians 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,” (Colossians 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, “Mastins.” “Mastiffs.” 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.

Ephesians 5:8-14

8. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light;

8. Eratis aliquando tenabrae; nunc autem lux in Domino; tanquam filii lucis ambulate;

9. (For the fruit of the Spirit is in all goodness, and righteousness, and truth;)

9. (Fructus enim lucis in omni bonitate, et justitia, et veritate:)

10. Proving what is acceptable unto the Lord.

10. Probantes, quid sit acceptum Deo.

11. And have no fellowship with the unfruitful works of darkness, but rather reprove them

11. Et ne communicetis operibus infructuosis tenebrarum; quin potius etiam redarguitote.

12. For it is a shame even to speak of those things which are done of them in secret.

12. Quae enim clam fiunt ab illis, turpe est vel dicere.

13. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

13. Omnia autem, dum coarguuntur, a luce manifestantur; omne enim quod manifestat lux est.

14. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

14. Quamobrem dicit: Surge qui dormis, et exsurge ex mortuis; et illucescet tibi Christus.

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 be light 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. 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 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, (Romans 12:1,) or, as another inspired man expresses it, To obey is better than sacrifice. (1 Samuel 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.

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,” (Deuteronomy 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. “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. 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 word ἐλέγχειν, 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, (Psalm 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.

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 Corinthians 14:24,25.)

It may be thought that the word is used here in an unusual acceptation. Erasmus, by substituting another word for reprove, 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” (John 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” (Isaiah 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 of ἐπιφαύσει, he shall give light, some copies read ἐφάψεται, he shall touch; but this reading is an evident blunder, and may be dismissed without any argument. “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.

Ephesians 5:15-20

15. See then that ye walk circumspectly, not as fools, but as wise,

15. Videte igitur, quomodo exacte ambuletis; non tanquam insipientes, sed tanquam sapientes:

16. Redeeming the time, because the days are evil.

16. Redimentes tempus, quoniam dies mali sunt.

17. Wherefore be ye not unwise, but understanding what the will of the Lord is

17. Quare ne sitis imprudentes, sed intelligentes, quae sit voluntas Domini.

18. And be not drunk with wine, wherein is excess; but be filled with the Spirit;

18. Et ne inebriemini vino, in quo inest lascivia, sed impleamini Spiritu.

19. Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord;

19. Vobis ipsis loquentes psalmis et hymnis, et canticis spiritualibus, canentes et psallentes in corde vestro, Domino;

20. Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.

20. Gratias agentes semper de omnibus, in nomine Domini nostri Iesu Christi, Deo et Patri.

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, “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 John 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. 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.

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,” (Psalm 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.” (Psalm 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 “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. (Luke 15:13.)” — Eadie. is lasciviousness. The Greek word ἀσωτία, 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? “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,” (Romans 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. See Calvin Commentary on Philippians, Colossians, etc., page217. 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.

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.

Ephesians 5:21-27

21. Submitting yourselves one to another in the fear of God.

21. Subditi estote invicem in timore Christi (vel, Dei.)

22. Wives, submit yourselves unto your own husbands, as unto the Lord.

22. Mulieres suis maritis subditae sint tanquam Domino;

23. For the husband is the head of the wife, even as Christ is the head of the church; and he is the savior of the body.

23. Quoniam vir est caput uxoris, quemadmodum et Christus caput est Ecclesiae, qui idem est servator corporis.

24. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

24. Caeterum quemadmodum Ecclesia subest Christo, ita et mulieres suis maritis in omnibus.

25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

25. Viri, diligite vestras uxores; quemadmodum et Christus dilexit Ecclesiam, et se ipsum tradidit pro ea,

26. That he might sanctify and cleanse it with the washing of water by the word;

26. Ut eam sanctificaret, mundans lavacro aquae in Verbo;

27. That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish.

27. Ut sisteret eam sibi gloriosam Ecclesiam, non habentem maculam, aut rugam, aut quicquam tale; sed ut esset sancta et irreprehensibilis.

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. “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 participle καθαρίσας, 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. “Par la parolle.” “By the word.” 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.”

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.

Ephesians 5:28-33

28. So ought men to love their wives as their own bodies: he that loveth his wife loveth himself.

28. Ita viri debent diligere suas uxores, tanquam sua corpora. Qui diligit uxorem suam, se ipsum diligit.

29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

29. Nemo enim unquam carnem suam odio habuit, sed nutrit et fovet eam; quemadmodum et Christus Ecclesiam.

30. For we are members of his body, of his flesh, and of his bones.

30. Quia membra sumus corporis ejus, ex ejus carne et ex ejus ossibus.

31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

31. Hujus causa relinquet homo patrem et matrem suam, et adhaerebit uxori suae; et erunt duo in carnem unam. (Genesis 2:24.)

32. This is a great mystery: but I speak concerning Christ and the church.

32. Arcanum hoc magnum est; ego autem dico in Christo et in Ecclesia.

33. Nevertheless, let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

33. Caeterum vos quoque singuli, suam quisque uxorem diligat; mulier autem timeat maritum.

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.” (Isaiah 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. (Genesis 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,” (Genesis 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. “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.

CHAPTER 6

Ephesians 6:1-4

1. Children, obey your parents in the Lord: for this is right.

1. Filii, obedite parentibus vestris in Domino; hoc enim est justum.

2. Honor thy father and mother, (which is the first commandment with promise,)

2. Honora patrem tuum et matrem; (quod est mandatum primum cum promissione:)

3. That it may be well with thee, and thou mayest live long on the earth.

3. Ut bene tibi sit, et sis longaevus super terram.

4. And, ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord.

4. Vos etiam, patres, ne ad iram provocetis filios vestros; sed educate eos in disciplina et correptione Domini.

CHAPTER 5

Ep 5:1-33. Exhortations to Love: And against Carnal Lusts and Communications. Circumspection in Walk: Redeeming the Time: Being Filled with the Spirit: Singing to the Lord with Thankfulness: The Wife's Duty to the Husband Rests on that of the Church to Christ.

1. therefore--seeing that "God in Christ forgave you" (Ep 4:32).

followers--Greek, "imitators" of God, in respect to "love" (Ep 5:2): God's essential character (1Jo 4:16).

as dear children--Greek, "as children beloved"; to which Ep 5:2 refers, "As Christ also loved us" (1Jo 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [Augustine, on Psalm 52]; (compare Mt 5:44, 45, 48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [Pearson].

2. And--in proof that you are so.

walk in love--resuming Ep 4:1, "walk worthy of the vocation."

as Christ ... loved us--From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us.

given himself for us--Greek, "given Himself up (namely, to death, Ga 2:20) for us," that is, in our behalf: not here vicarious substitution, though that is indirectly implied, "in our stead." The offerer, and the offering that He offered, were one and the same (Joh 15:13; Ro 5:8).

offering and a sacrifice--"Offering" expresses generally His presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psa 40:6-8), including His life of obedience; though not excluding His offering of His body for us (He 10:10). It is usually an unbloody offering, in the more limited sense. "Sacrifice" refers to His death for us exclusively. Christ is here, in reference to Psa 40:6 (quoted again in He 10:5), represented as the antitype of all the offerings of the law, whether the unbloody or bloody, eucharistical or propitiatory.

for a sweet-smelling savour--Greek, "for an odor of a sweet smell," that is, God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (Ep 1:6; Mt 3:17; 2Co 5:18, 19; He 10:6-17). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself a sacrifice for a sweet-smelling savor." Another type, or prophecy by figure, was "the sweet savor" ("savor of rest," Margin) which God smelled in Noah's sacrifice (Ge 8:21). Again, as what Christ is, believers also are (1Jo 4:17), and ministers are: Paul says (2Co 2:17) "we are unto God a sweet savor of Christ."

3. once named--Greek, "Let it not be even named" (Ep 5:4, 12). "Uncleanness" and "covetousness" are taken up again from Ep 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."

4. filthiness--obscenity in act or gesture.

foolish talking--the talk of fools, which is folly and sin together. The Greek of it, and of "filthiness," occurs nowhere else in the New Testament.

nor--rather, "or" (compare Ep 5:3).

jesting--Greek, "eutrapelia"; found nowhere else in the New Testament: implying strictly that versatility which turns about and adapts itself, without regard to principle, to the shifting circumstances of the moment, and to the varying moods of those with whom it may deal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed [Plautus, A Boastful Soldier, 3.1,42-52], and which, so far from being censured, was and is thought by the world a pleasant accomplishment. In Col 3:8, "filthy communication" refers to the foulness; "foolish talking," to the folly; "jesting," to the false refinement (and trifling witticism [Tittmann]) Of discourse unseasoned with the salt of grace [Trench].

not convenient--"unseemly"; not such "as become saints" (Ep 5:3).

rather giving of thanks--a happy play on sounds in Greek, "eucharistia" contrasted with "eutrapelia"; refined "jesting" and subtle humor sometimes offend the tender feelings of grace; "giving of thanks" gives that real cheerfulness of spirit to believers which the worldly try to get from "jesting" (Ep 5:19, 20; Jas 5:13).

5. this ye know--The oldest manuscripts read, "Of this ye are sure knowing"; or as Alford, "This ye know being aware."

covetous ... idolater--(Col 3:5). The best reading may be translated, That is to say, literally, which is (in other words) an idolater. Paul himself had forsaken all for Christ (2Co 6:10; 11:27). Covetousness is worship of the creature instead of the Creator, the highest treason against the King of kings (1Sa 15:3; Mt 6:24; Php 3:19; 1Jo 2:15).

hath--The present implies the fixedness of the exclusion, grounded on the eternal verities of that kingdom [Alford].

of Christ and of God--rather, as one Greek article is applied to both, "of Christ and God," implying their perfect oneness, which is consistent only with the doctrine that Christ is God (compare 2Th 1:12; 1Ti 5:21; 6:13).

6. vain--empty, unreal words, namely, palliations of "uncleanness," Ep 5:3, 4; Is 5:20 (that it is natural to indulge in love), "covetousness" (that it is useful to society that men should pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punish for such things).

because of these things--uncleanness, covetousness, &c. (Ep 5:3-5).

cometh--present, not merely "shall come." Is as sure as if already come.

children--rather, "sons of disobedience" (Ep 2:2, 3). The children of unbelief in doctrine (De 32:20) are "children of disobedience" in practice, and these again are "children of wrath."

7. Here fellowship with wicked workers is forbidden; in Ep 5:11, with their wicked works.

8. sometimes--"once." The emphasis is on "were." Ye ought to have no fellowship with sin, which is darkness, for your state as darkness is now PAST. Stronger than "in darkness" (Ro 2:19).

light--not merely "enlightened"; but light enlightening others (Ep 5:13).

in--in union with the Lord, who is THE LIGHT.

children of light--not merely "of the light"; just as "children of disobedience" is used on the opposite side; those whose distinguishing characteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with the people around them.

9. fruit of the Spirit--taken by transcribers from Ga 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" (Ep 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [Alford; but Bengel, 'consists in'] all goodness [opposed to 'malice,' Ep 4:31], righteousness [opposed to 'covetousness,' Ep 5:3] and truth [opposed to 'lying,' Ep 4:25]."

10. Proving--construed with "walk" (Ep 5:8; Ro 12:1, 2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.

11. unfruitful works of darkness--Sins are terminated in themselves, and therefore are called "works," not "fruits" (Ga 5:19, 22). Their only fruit is that which is not in a true sense fruit (De 32:32), namely, "death" (Ro 6:21; Ga 6:8). Plants cannot bear "fruit" in the absence of light. Sin is "darkness," and its parent is the prince of darkness (Ep 6:12). Graces, on the other hand, as flourishing in "the light," are reproductive, and abound in fruits; which, as harmoniously combining in one whole, are termed (in the singular) "the FRUIT of the Spirit" (Ep 5:9).

rather, &c.--Translate as Greek, "rather even reprove them" (compare Mt 5:14-16). Not only "have no fellowship, but even reprove them," namely, in words, and in your deeds, which, shining with "the light," virtually reprove all that is contrary to light (Ep 5:13; Joh 3:19-21). "Have no fellowship," does not imply that we can avoid all intercourse (1Co 5:10), but "avoid such fellowship as will defile yourselves"; just as light, though it touch filth, is not soiled by it; nay, as light detects it, so, "even reprove sin."

12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Ep 5:3) in detail the works of darkness, whereas he describes definitely (Ep 5:9) "the fruit of the light" [Bengel]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame (Ep 5:3). Thus "works of darkness" answers to "things done in secret."

13. that are reproved--rather, "when they are reproved," namely, by you (Ep 5:11).

whatsoever doth make manifest--rather, "everything that is (that is, suffers itself to be) made manifest (or 'shone upon,' namely, by your 'reproving,' Ep 5:11) is (thenceforth no longer 'darkness,' Ep 5:8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the light, but love darkness, though outwardly the light shines round them. Therefore, "light" has no transforming effect on them, so that they do not become light (Joh 3:19, 20). But, says the apostle, you being now light yourselves (Ep 5:8), by bringing to light through reproof those who are in darkness, will convert them to light. Your consistent lives and faithful reproofs will be your "armor of light" (Ro 13:12) in making an inroad on the kingdom of darkness.

14. Wherefore--referring to the whole foregoing argument (Ep 5:8, 11, 13). Seeing that light (spiritual) dispels the pre-existing darkness, He (God) saith ... (compare the same phrase, Ep 4:8).

Awake--The reading of all the oldest manuscripts is "Up!" or, "Rouse thee!" a phrase used in stirring men to activity. The words are a paraphrase of Is 60:1, 2, not an exact quotation. The word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Is 59:10; 60:2), for that her Light is come; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep; unbelievers, to "arise" from the dead (compare Mt 25:5; Ro 13:11; 1Th 5:6, with Ep 2:1).

Christ--"the true light," "the Sun of righteousness."

give thee light--rather, as Greek, "shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," Ep 5:13; then being so "enlightened," Ep 1:18, thou shalt be able, by "reproving," to enlighten others).

15. that--rather as Greek, "See how ye walk," &c. The double idea is compressed into one sentence: "See (take heed) how ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect (literally, accurate, exact) in your walk. Compare Col 4:5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk).

not as fools--Greek, "not as unwise, but as wise."

16. Redeeming the time--(Col 4:5). Greek, "Buying up for yourselves the seasonable time" (whenever it occurs) of good to yourselves and to others. Buying off from the vanities of "them that are without" (Col 4:5), and of the "unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favorable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true "wisdom" (Ep 5:15). In a larger sense, the whole season from the time that one is spiritually awakened, is to be "redeemed" from vanity for God (compare 2Co 6:2; 1Pe 4:2-4). "Redeem" implies the preciousness of the opportune season, a jewel to be bought at any price. Wahl explains, "Redeeming for yourselves (that is, availing yourselves of) the opportunity (offered you of acting aright), and commanding the time as a master does his servant." Tittmann, "Watch the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not the time, but command it, and it shall do what you approve." So Pindar [Pythia, 4.509], "The time followed him as his servant, and was not as a runaway slave."

because the days are evil--The days of life in general are so exposed to evil, as to make it necessary to make the most of the seasonable opportunity so long as it lasts (Ep 6:13; Ge 47:9; Psa 49:5; Ec 11:2; 12:1; Joh 12:35). Besides, there are many special evil days (in persecution, sickness, &c.) when the Christian is laid by in silence; therefore he needs the more to improve the seasonable times afforded to him (Am 5:13), which Paul perhaps alludes to.

17. Wherefore--seeing that ye need to walk so circumspectly, choosing and using the right opportunity of good.

unwise--a different Greek word from that in Ep 5:15. Translate, "foolish," or "senseless."

understanding--not merely knowing as a matter of fact (Lu 12:47), but knowing with understanding.

the will of the Lord--as to how each opportunity is to be used. The Lord's will, ultimately, is our "sanctification" (1Th 4:3); and that "in every thing," meantime, we should "give thanks" (1Th 5:18; compare above, Ep 5:10).

18. excess--worthless, ruinous, reckless prodigality.

wherein--not in the wine itself when used aright (1Ti 5:23), but in the "excess" as to it.

but be filled with the Spirit--The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare Ac 2:13-18). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, but in the well-balanced prayerful mind. Such a one expresses his joy, not in drunken or worldly songs, but in Christian hymns of thankfulness.

19. (Col 3:16).

to yourselves--"to one another." Hence soon arose the antiphonal or responsive chanting of which Pliny writes to Trajan: "They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn among themselves by turns, to Christ, as if being God." The Spirit gives true eloquence; wine, a spurious eloquence.

psalms--generally accompanied by an instrument.

hymns--in direct praise to God (compare Ac 16:25; 1Co 14:26; Jas 5:13).

songs--the general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, &c. Contrast the drunken "songs," Am 8:10.

making melody--Greek, "playing and singing with an instrument."

in your heart--not merely with the tongue; but the serious feeling of the heart accompanying the singing of the lips (compare 1Co 14:15; Psa 47:7). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but the melody of the heart" [Conybeare and Howson].

to the Lord--See Pliny's letter quoted above: "To Christ as God."

20. thanks ... for all things--even for adversities; also for blessings, unknown as well as known (Col 3:17; 1Th 5:18).

unto God and the Father--the Fountain of every blessing in Creation, Providence, Election, and Redemption.

Lord Jesus Christ--by whom all things, even distresses, become ours (Ro 8:35, 37; 1Co 3:20-23).

21. (Php 2:3; 1Pe 5:5.) Here he passes from our relations to God, to those which concern our fellow men.

in the fear of God--All the oldest manuscripts and authorities read, "in the fear of Christ." The believer passes from under the bondage of the law as a letter, to be "the servant of Christ" (1Co 7:22), which, through the instinct of love to Him, is really to be "the Lord's freeman"; for he is "under the law to Christ" (1Co 9:21; compare Joh 8:36). Christ, not the Father (Joh 5:22), is to be our judge. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians (1Co 10:22; 2Co 5:11; 1Pe 2:13).

22. (Ep 6:9.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (Ep 5:22-33), parent and child (Ep 6:1-4), master and servant (Ep 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Ep 5:21, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Ge 3:16; 1Co 7:2; 14:34; Col 3:18; Tit 2:5; 1Pe 3:1-7). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of wives: "obey," of children (Ep 6:1), as there is a greater equality between wives and husbands, than between children and parents.

as unto the Lord--Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ (Ep 5:24).

23. (1Co 11:3.)

even as--Greek, "as also."

and he is--The oldest manuscripts read, "Himself (being) Saviour," omitting "and," and "is." In Christ's case, the Headship is united with, nay gained by, His having SAVED the body in the process of redemption; so that (Paul implies) I am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, peculiar to Himself [Alford]. The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (Ep 5:24) follows [Bengel].

24. Therefore--Translate, as Greek, "But," or "Nevertheless," that is, though there be the difference of headships mentioned in Ep 5:23, nevertheless, thus far they are one, namely, in the subjection or submission (the same Greek stands for "is subject," as for "submit," Ep 5:21, 22) of the Church to Christ, being the prototype of that of the wife to the husband.

their own--not in most of the oldest manuscripts, and not needed by the argument.

in every thing--appertaining to a husband's legitimate authority; "in the Lord" (Col 3:18); everything not contrary to God.

25. "Thou hast seen the measure of obedience; now hear also the measure of love. Do you wish your wife to obey you, as the Church is to obey Christ? Then have a solicitude for her as Christ had for the Church (Ep 5:23, "Himself the Saviour of the body"); and "if it be necessary to give thy life for her, or to be cut in ten thousand pieces, or to endure any other suffering whatever, do not refuse it; and if you suffer thus, not even so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore, He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much thoughtfulness for her, by love, by kindness. For no bound is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you; for he may readily run away. But the companion of your life, the mother of your children, the basis of all your joy, you ought to bind to you, not by fear and threats, but by love and attachment" [Chrysostom].

gave himself--Greek, "gave Himself up."

for it--Translate, "for her." The relation of the Church to Christ is the ground of Christianity's having raised woman to her due place in the social scale, from which she was, and is, excluded in heathen lands.

26. sanctify--that is, consecrate her to God. Compare Joh 17:19, meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [Neander] (He 2:11; 10:10; 13:12 see on He 10:10).

and cleanse--rather, as Greek, "cleansing," without the "and."

with the washing of water--rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Tit 3:5, the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare Re 21:2). He speaks of baptism according to its high ideal and design, as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [Neander] (1Pe 3:21).

by the word--Greek, "IN the word." To be joined with "cleansing it," or "her." The "word of faith" (Ro 10:8, 9, 17), of which confession is made in baptism, and which carries the real cleansing (Joh 15:3; 17:17) and regenerating power (1Pe 1:23; 3:21) [Alford]. So Augustine [Tract 80, in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone.

27. he--The oldest manuscripts and authorities read, "That He might Himself present unto Himself the Church glorious," namely, as a bride (2Co 11:2). Holiness and glory are inseparable. "Cleansing" is the necessary preliminary to both. Holiness is glory internal; glory is holiness shining forth outwardly. The laver of baptism is the vehicle, but the word is the nobler and true instrument of the cleansing [Bengel]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Mt 25:1, &c.; Re 19:7; 21:2).

not having spot--(So 4:7). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment (Mt 22:10-14; compare 2Ti 2:20); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Mt 13:47-50). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [Pearson].

28. Translate, "So ought husbands also (thus the oldest manuscripts read) to love their own (compare Note, see on Ep 5:22) wives as their own bodies."

He that loveth his wife loveth himself--So there is the same love and the same union of body between Christ and the Church (Ep 5:30, 32).

29. For--Supply, and we all love ourselves: "For no man," &c.

his own flesh--(Ep 5:31, end).

nourisheth--Greek, "nourisheth it up," namely, to maturity. "Nourisheth," refers to food and internal sustenance; "cherisheth," to clothing and external fostering.

even as--Translate, "even as also."

the Lord--The oldest manuscripts read, "Christ." Ex 21:10 prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourisheth and cherisheth"; the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know the Lord" (Ho 2:19, 20) [Bengel].

30. For--Greek, "Because" (1Co 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [Alford] (Ge 2:23, 24). The Greek expresses, "Being formed out of" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. Joh 12:24; 19:34, 35, to which Ep 5:25-27 allude, as implying atonement by His blood, and sanctification by the "water," answering to that which flowed from His side (compare also Joh 7:38, 39; 1Co 6:11). As Adam gave Eve a new name, Hebrew, "Isha," "woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Re 2:17; 3:12. Ge 2:21, 23, 24 puts the bones first because the reference there is to the natural structure. But Paul is referring to the flesh of Christ. It is not our bones and flesh, but "we" that are spiritually propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body (Joh 6:53). The two oldest existing manuscripts, and Coptic or Memphitic version, omit "of His flesh and of His bones"; the words may have crept into the text through the Margin from Ge 2:23, Septuagint. However, Irenæus, 294, and the old Latin and Vulgate versions, with some good old manuscripts, have them.

31. For--The propagation of the Church from Christ, as that of Eve from Adam, is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest manuscripts omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by it, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: Ep 5:32 proves this: His earthly mother as such, also, He holds in secondary account as compared with His spiritual Bride (Lu 2:48, 49; 8:19-21; 11:27, 28). He shall again leave His Father's abode to consummate the union (Mt 25:1-10; Re 19:7).

they two shall be one flesh--So the Samaritan Pentateuch, the Septuagint, &c., read (Ge 2:24), instead of "they shall be one flesh." So Mt 19:5. In natural marriage, husband and wife combine the elements of one perfect human being: the one being incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband is of the wife (Ro 6:5; 1Co 11:3; 15:45). Christ will never allow any power to sever Himself and His bride, indissolubly joined (Mt 19:6; Joh 10:28, 29; 13:1).

32. Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on Ep 5:30. So "mystery" is used of a divine truth not to be discovered save by revelation of God (Ro 11:25; 1Co 15:51). The Vulgate wrongly translates, "This is a great sacrament," which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, Cajetan and Estius) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [Conybeare and Howson].

33. Nevertheless--not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ.

Be ye therefore followers of God - The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word μιμηται, which we translate followers, signifies such as personate others, assuming their gait, mode of speech, accent, carriage, etc.; and it is from this Greek word that we have the word mimic. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; imitate him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of beloved children to him. It is natural for children to imitate their parents; it is their constant aim to learn of them, and to copy them in all things; whatever they see the parent do, whatever they hear him speak, that they endeavor to copy and imitate; yea, they go farther, they insensibly copy the very tempers of their parents. If ye therefore be children of God, show this love to your heavenly Father, and imitate all his moral perfections, and acquire the mind that was in Jesus.

And walk in love - Let every act of life be dictated by love to God and man.

As Christ - hath loved us - Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation.

Hath given himself for us - Christ hath died in our stead, and become thereby a sacrifice for our sins.

An offering - Προσφορα· An oblation, an eucharistic offering; the same as מנחה minchah, Lev 2:1, etc., which is explained to be an offering made unto the Lord, of fine flour, with oil and frankincense. It means, any offering by which gratitude was expressed for temporal blessings received from the bounty of God.

A sacrifice - Θυσια· A sin-offering, a victim for sin; the same as זבח zebach, which almost universally means that sacrificial act in which the blood of an animal was poured out as an atonement for sin. These terms may be justly considered as including every kind of sacrifice, offering, and oblation made to God on any account; and both these terms are with propriety used here, because the apostle's design was to represent the sufficiency of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be grateful to God for the good things of this life, so he should testify that gratitude by suitable offerings; but having sinned against God, he has forfeited all earthly blessings as well as those that come from heaven; and that Jesus Christ gave himself ὑπερ ἡμων, in our stead and on our account, as the gratitude-offering, προσφορα, which we owed to our Maker, and, without which a continuance of temporal blessings could not be expected; and also as a sacrifice for sin, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our temporal blessings come from and by Jesus Christ, as well as all our spiritual and eternal mercies.

For a sweet-smelling savor - Εις οσμην ευωδιας· The same as is expressed in Gen 8:21; Lev 1:9; Lev 3:16 : ריח ניהוח ליהוה reiach nichoach laihovah, "a sweet savor unto the Lord;" i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The sweet-smelling savor refers to the burnt-offerings, the fumes of which ascended from the fire in the act of burning; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

But fornication - It is probable that the three terms used here by the apostle refer to different species of the same thing. The word fornication, πορνεια, may imply not only fornication but adultery also, as it frequently does; uncleanness, ακαθαρσια may refer to all abominable and unnatural lusts - sodomy, bestiality, etc., and covetousness, πλεονεξια, to excessive indulgence in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple covetousness, i.e. the love of gain, be here intended, it shows from the connection in which it stands, (for it is linked with fornication, adultery, and all uncleanness), how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with idolatry, for the man who has an inordinate love of gain makes money his god.

Let it not be once named - Let no such things ever exist among you, for ye are called to be saints.

Neither filthiness - Αισχροτης· Any thing base or vile in words or acts.

Foolish talking - Μωρολογια· Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.

Nor jesting - Ευτραπελια· Artfully turned discourses or words, from ευ, well or easily, and τρεπω, I turn; words that can be easily turned to other meanings; double entendres; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, witty sayings, and mountebank repartees of all kinds.

Which are not convenient - Ουκ ανηκοντα· They do not come up to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.

But rather giving of thanks - Ευχαριστια· Decent and edifying discourse or thanksgiving to God. Prayer or praise is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

For this ye know - Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. See on Eph 5:3 (note); and see the observations on the Greek article at the end of this epistle.

Let no man deceive you - Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all sins and abominations in the sight of God; those who practice them are children of disobedience; and on account of such practices the wrath of God - Divine punishment, must come upon them.

Be not ye therefore partakers with them - Do not act as your fellow citizens do; nor suffer their philosophy, to it in vain words, κενοις λογοις, with empty and illusive doctrines, to lead you astray from the path of truth.

That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenaeus, that these people were addicted to luxury, effeminacy etc. He tells us that the famous Aspasia, who was herself of the Socratic sect, brought a vast number of beautiful women into Greece, and by their means filled the country with prostitutes, και επληθυνεν απο των ταυτης ἑταιριδων ἡ Ελλας, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples ἑταιρᾳ Αφροδιτῃ, to the prostitute Venus; and again, cap. 32, he quotes from Demosthenes, in Orat. contra Neaeram: τας μεν ἑταιρας ἡδονης ἑνεκα εχομεν, τας δε παλλακας της καθ' ἡμεραν παλλακειας, τας δε γυναικας του παιδοποιεισθαι γνησιως, και των ενδον φυλακα πιστην εχειν· "We have whores for our pleasure, harlots for daily use, and wives for the procreation of legitimate children, and for the faithful preservation of our property." Through the whole of this 13th book of Athenaeus the reader will see the most melancholy proofs of the most abominable practices among the Greeks, and the high estimation in which public prostitutes were held; the greatest lawgivers and the wisest philosophers among the Greeks supported this system both by their authority and example. Is it not in reference to their teaching and laws that the apostle says: Let no man deceive you with vain words?

For ye were sometimes (ποτε, formerly) darkness - While ye lived in darkness, ye lived in these crimes.

But now are ye light in the Lord - When ye were in heathenish darkness ye served divers lusts and pleasures, but now ye have the light - the wisdom and teaching which come from God; therefore walk as children of the light - let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods.

For the fruit of the Spirit - Instead of Spirit, Πνευματος, ABD*EFG, the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala, together with several of the fathers, read φωτος, light, which is supposed by most critics to be the true reading, because there is no mention made of the Spirit in any part of the context. As light, Eph 5:8, not only means the Divine influence upon the soul, but also the Gospel, with great propriety it may be said: The fruit of the light, i.e. of the Gospel, is in all goodness, and righteousness, and truth. Goodness, αγαθωσυνῃ, in the principle and disposition; righteousness, δικαιοσυνη, the exercise of that goodness in the whole conduct of life; truth, αληθεια, the director of that principle, and its exercise, to the glorification of God and the good of mankind.

Proving what is acceptable - By walking in the light - under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to try, and bring to full proof, that by which God is best pleased. Ye shall be able to please him well in all things.

Have no fellowship - Have no religious connection whatever with heathens or their worship.

Unfruitful works of darkness - Probably alluding to the mysteries among the heathens, and the different lustrations and rites through which the initiated went in the caves and dark recesses where these mysteries were celebrated; all which he denominates works of darkness, because they were destitute of true wisdom; and unfruitful works, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had seen, heard, and done: hence they were called απορῥητα μυστηρια, unspeakable mysteries - things that were not to be divulged. That the apostle may refer to magic and incantations is also probable, for to these the Ephesians were greatly addicted. See the proofs in the notes on Act 19:19.

Rather reprove them - Bear a testimony against them; convince them that they are wrong; confute them in their vain reasons; reprove them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the Greek word ελεγχω, which we generally render to convince or reprove.

For it is a shame even to speak - This no doubt refers to the Eleusinian and Bacchanalian mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the latter, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: It is a shame even to speak of those things which are done of them in secret; the abominations being of the most stupendous kind, and of the deepest dye.

But all things that are reproved - Dr. Macknight paraphrases this verse as follows: "Now all these reprovable actions, ελεγχομενα, which are practised in celebrating these mysteries, are made manifest as sinful by the Gospel; and, seeing every thing which discovers the true nature of actions is light, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light."

The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a shame even to speak of those things, surely it would be an abomination to allude to them in the illustration of the doctrines of the Gospel.

Wherefore he saith - It is a matter of doubt and controversy whence this saying is derived. Some think it taken from Isa 26:19 : Thy dead men shall live; with my dead body shall they arise; Awake and sing, ye that dwell in the dust, etc. Others think that it is taken from Isa 60:1-3 : Arise, shine; for thy light is come, etc. But these passages neither give the words nor the meaning of the apostle. Epiphanius supposed them to be taken from an ancient prophecy of Elijah, long since lost: Syncellus and Euthalius think they were taken from an apocryphal work attributed to Jeremiah the prophet: others, that they made part of a hymn then used in the Christian Church; for that there were, in the apostle's time, hymns and spiritual songs, as well as psalms, we learn from himself, in Eph 5:19, and from Col 3:16. The hymn is supposed to have begun thus: - Εγειραι ὁ καθευδων, Και αναστα εκ των νεκρων, Επιφαυσει σοι ὁ Χριστος.

Awake, O thou who sleepest,

And from the dead arise thou,

And Christ shall shine upon thee.

See Rosenmuller, Wolf, and others. But it seems more natural to understand the words he saith as referring to the light, i.e. the Gospel, mentioned Eph 5:13. And the διο λεγει should be translated, Wherefore It saith, Awake thou, etc. that is: This is the general, the strong, commanding voice of the Gospel in every part - Receive instruction; leave thy sins, which are leading thee to perdition; believe on the Lord Jesus Christ, and he will enlighten and save thee.

As a man asleep neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God.

As the dead can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of life or being. But though they were asleep - in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though dead to all goodness, and to every function of the spiritual life, yet, as their animal life was whole in them, and perception and reason were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.

Walk circumspectly - Our word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man's interest by every possible and lawful means. But the original word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives.

Not as fools, but as wise - Μη ὡς ασοφοι, αλλ' ὡς σοφοι. The heathens affected to be called σοφοι, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, a lover of wisdom; hence our term philosopher, used now in a much prouder sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term σοφος, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, without wisdom, fool.

Redeeming the time - Εξαγοραζομενοι τον καιρον· Buying up those moments which others seem to throw away; steadily improving every present moment, that ye may, in some measure, regain the time ye have lost. Let time be your chief commodity; deal in that alone; buy it all up, and use every portion of it yourselves. Time is that on which eternity depends; in time ye are to get a preparation for the kingdom of God; if you get not this in time, your ruin is inevitable; therefore, buy up the time.

Some think there is an allusion here to the case of debtors, who, by giving some valuable consideration to their creditors, obtain farther time for paying their debts. And this appears to be the sense in which it is used by the Septuagint, Dan 2:8 : Επ' αληθειας οιδα εγω, ὁτι καιρον ὑμεις εξαγοραζετε· I know certainly that ye would gain or buy time - ye wish to have the time prolonged, that ye may seek out for some plausible explanation of the dream. Perhaps the apostle means in general, embrace every opportunity to glorify God, save your own souls, and do good to men.

Because the days are evil - The present times are dangerous, they are full of trouble and temptations, and only the watchful and diligent have any reason to expect that they shall keep their garments unspotted.

Wherefore be ye not unwise - Μη γινεσθε αφρονες· Do not become madmen. Here is a most evident allusion to the orgies of Bacchus, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in Livy, to which I have referred on Eph 5:12.

But understanding what the will of the Lord is - It is the will of God that ye should be sober, chaste, holy, and pure. Get a thorough understanding of this; acquaint yourselves with God's will, that ye may know how to glorify him.

Be not drunk with wine, wherein is excess - This is a farther allusion to the Bacchanalian mysteries; in them his votaries got drunk, and ran into all manner of excesses. Plato, though he forbade drunkenness in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and ran into all kinds of extravagance. Hence it is probable that μεθυω, to get drunk, is derived from μετα, after, and θυω, to sacrifice; for, having completed their sacrifices, they indulged themselves in wine. The word ασωτια, which we translate excess, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy.

But be filled with the Spirit - The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on Luk 9:39 (note), where the case of a Bacchanalian is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those discoveries of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is.

Speaking to yourselves in psalms - We can scarcely say what is the exact difference between these three expressions. Psalms, ψαλμοι, may probably mean those of David.

Hymns - Ὑμνοις· Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See Act 16:25.

Songs - Ωιδαις· Odes; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all πνευματικα, spiritual - tending to magnify God and edify men.

Singing and making melody in your heart - The heart always going with the lips. It is a shocking profanation of Divine worship to draw nigh to God with the lips, while the heart is far from him. It is too often the case that, in public worship, men are carried off from the sense of the words by the sounds that are put to them. And how few choirs of singers are there in the universe whose hearts ever accompany them in what they call singing the praises of God!

Giving thanks always - God is continually loading you with his benefits; you deserve nothing of his kindness; therefore give him thanks for his unmerited bounties.

God and the Father - That is: God, who is your Father, and the Father of mercies. See the observations on the Greek article at the end of this epistle.

In the name of our Lord Jesus - He is the only mediator; and through him alone can ye approach to God; and it is for his sake only that God will hear your prayers or receive your praises.

Submitting - one to another - Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule.

In the fear of God - Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other's burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβῳ Θεου, in the fear of God, εν φοβω Χριστου, in the fear of Christ, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.

Wives, submit yourselves unto your own husbands - As the Lord, viz. Christ, is the head or governor of the Church, and the head of the man, so is the man the head or governor of the woman. This is God's ordinance, and should not be transgressed. The husband should not be a tyrant, and the wife should not be the governor. Old Francis Quarles, in his homely rhymes, alluding to the superstitious notion, that the crowing of a hen bodes ill luck to the family, has said: - "Ill thrives the hapless family that shows

A cock that's silent, and a hen that crows:

I know not which live most unnatural lives,

Obeying husbands or commanding wives."

As unto the Lord - The word Church seems to be necessarily understood here; that is: Act under the authority of your husbands, as the Church acts under the authority of Christ. As the Church submits to the Lord, so let wives submit to their husbands.

For the husband is the head of the wife - This is the reason which the apostle gives for his injunctions. See above.

He is the Savior of the body - As Christ exercises authority over the Church so as to save and protect it, so let the husband exercise authority over his wife by protecting, comforting, and providing her with every necessary and comfort of life, according to his power.

In every thing - That is, every lawful thing; for it is not intimated that they should obey their husbands in any thing criminal, or in any thing detrimental to the interests of their souls. The husband may be profligate, and may wish his wife to become such also; he may be an enemy to true religion, and use his authority to prevent his wife from those means of grace which she finds salutary to her soul; in none of these things should she obey him.

Husbands, love your wives - Here is a grand rule, according to which every husband is called to act: Love your wife as Christ loved the Church. But how did Christ love the Church? He gave himself for it - he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to save it, so husbands should, by all means in their power, labor to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his love to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection.

That he might sanctify and cleanse it - The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odors and with other things, for the purifying of women. See the case of Esther, Est 2:12; see also Psa 45:13, Psa 45:14; Eze 16:7-14.

With the washing of water - Baptism, accompanied by the purifying influences of the Holy Spirit.

By the word - The doctrine of Christ crucified, through which baptism is administered, sin canceled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.

That he might present it to himself - It was usual to bring the royal bride to the king in the most sumptuous apparel; and is there not here an allusion to Psa 45:13, Psa 45:14 : The king's daughter (Pharaoh's) is all glorious within, her clothing is of wrought gold; she shall be brought unto the king (Solomon) in raiment of needlework? This presentation here spoken of by the apostle will take place on the last day. See the note on 2Cor 11:2.

A glorious Church - Every way splendid and honorable, because pure and holy.

Not having spot - Σπιλος· No blemish on the face; no spots upon the garment; the heart and life both holy.

Wrinkle - Ῥυτιδα· No mark of superannuation or decay. The word is commonly applied to wrinkles on the face, indicative of sickness or decrepitude.

Holy and without blemish - In every sense holy, pure, and perfect. Now it was for this purpose that Christ gave himself for the Church; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the word - the doctrine of reconciliation through faith in his blood. And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, cleansed, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing. How vain is the pretension of multitudes to be members of the true Church while full of spots, wrinkles, blemishes, and Many such things; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul's meaning? See the notes on Eph 3:14, etc.

As their own bodies - For the woman is, properly speaking, a part of the man; for God made man male and female, and the woman was taken out of his side; therefore is she flesh of his flesh, and bone of his bone; and therefore, he that loveth his wife loveth himself, for they two are one flesh. The apostle, in all these verses, refers to the creation and original state of the first human pair.

No man ever yet hated his own flesh - And this is a natural reason why he should love his wife, and nourish and cherish her.

We are members of his body - He has partaken of our nature, as we have partaken of the nature of Adam. And as he is the head of the Church and the Savior of this body; so we, being members of the Church, are members of his mystical body. That is, we are united to him by one Spirit in the closest intimacy, even similar to that which the members have with the body.

Shall be joined unto his wife - Προσκολληθησεται· He shall be glued or cemented to her; and, as a well-glued board will sooner break in the whole wood than in the glued joint, so death alone can part the husband and wife; and nothing but death should dissolve their affection. See the notes on Gen 2:21-24 (note).

This is a great mystery - Το μυστηριον τουτο μεγα εστιν· This mystery is great. Sacramentum hoc magnum est; this sacrament is great. - Vulgate. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter, (Eph 5:33 (note)).

Nevertheless - Πλην· Moreover, or therefore, on the consideration of God's design in the institution of marriage, let every one of you love his wife as himself, because she is both naturally and by a Divine ordinance a part of himself.

That she reverence her husband - Let the wife ever consider the husband as her head, and this he is, not only by nature, but also by the ordinance of God. These are very important matters, and on them the apostle lays great stress. See the following observations.

There is one subject in the preceding verse on which I could not enlarge sufficiently in the notes, and which I have reserved for this place; viz. what the apostle says concerning the mystery of marriage, which certainly has a deeper meaning than what is generally apprehended. Dr. Macknight has some good observations on this part of the subject, which I shall beg leave to lay before my readers.

1. "The apostle calls the formation of Eve from Adam's body, his marriage with her; and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which hitherto had been kept secret, but which he had discovered in the 30th verse. For there, in allusion to what Adam said concerning Eve, 'This now is bone of my bones, and flesh of my flesh,' the apostle says, concerning Christ and believers: We are bone of his bones, and flesh of his flesh: that is, we are parts of his body, the Church. And by this application of Adam's words concerning Eve to Christ and to his Church, he intimates,

First, That the formation of Eve of a rib taken out of Adam's body was a figure of the regeneration of believers by the breaking of Christ's body, mentioned Eph 5:25.

Secondly, That Adam's love to Eve, on account of her being formed of his body, was a figure of Christ's love to believers because they are become his body, Eph 5:30.

Thirdly, That Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned Eph 5:27. For he left his Father to be united to his Church.

2. "In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction, being invented, it was necessary to make such striking actions and events as could not easily be forgotten emblems of the instruction meant to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her by marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection; and Eve herself, who was formed of a rib taken from Adam's side, was a natural image of believers, who are regenerated, both in their body and in their mind, by the breaking of Christ's side on the cross. Thus, the circumstances which accompanied the formation of Eve being fit emblems of the formation of the Church, we may suppose they were brought to pass to prefigure that great event; and, by prefiguring it, to show that it was decreed of God from the very beginning.

3. "The aptness, however, of these images is not the only reason for supposing that the formation of Eve, and her marriage with Adam in paradise, were emblems of the regeneration of believers by the death of Christ, and of their eternal union with him in heaven. The singular manner in which Eve was formed, and the declaration at her marriage with Adam, 'Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh,' strongly lead to that conclusion. Eve was not formed of the dust of the earth, as all other living things were made, (not excepting Adam himself), but of a rib taken from Adam's side while he was in a deep sleep. Now, for this diversity, what reason can be assigned, if that which the apostle hath suggested is not admitted? Farther: unless some deep instruction were couched under the formation of Eve, what occasion was there for Adam, at his marriage with her, to declare, 'This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man: therefore shall a man leave,' etc.? For although the taking of Eve out of Adam might be a reason for Adam's affection towards her, it was no reason for the affection of his posterity towards their wives, who were not so formed. The reason of their love to their wives is their being creatures of the same species with themselves. This Eve might have been, though, like Adam, she had been formed of the dust of the earth. Wherefore Adam's declaration concerning Eve being taken out of his body, and concerning his love to her on that account, was intended for some purpose peculiar to himself; namely, as he was a type of Him who was to restore the human race by the breaking of his body on the cross, and who on that account loves them, and will unite them to himself for ever. Upon the whole, the formation of Eve and her marriage with Adam, and his love to and union with her because she was taken out of his side, and the declaration that, on that account, all his posterity should love their wives, and continue united to them through life, (a union which does not subsist among other animals), are events so singular, that I do not see what account can be given of them, unless, with the Apostle Paul, we suppose that, agreeably to the most ancient method of instruction, God intended these things as figurative representations of the regeneration of believers by the death of Christ, and of his eternal union with them in heaven; and that Adam and Eve were taught by God himself to consider them as such.

4. "It is no small confirmation of the apostle's emblematical interpretation of the formation and marriage of Eve, that in Scripture we find a variety of images and expressions founded on that interpretation. For example, Rom 5:14, Adam is expressly called a type of him who was to come, on which account, 1Cor 15:45, Christ is called the last Adam. Next, the catholic Church, consisting of believers of all nations, is called the body of Christ, and the members thereof are said to be members of his body, of his flesh, and of his bones; in allusion to the formation of Eve, the emblem of the Church. For, as Eve was formed of a rib taken out of Adam's body during his deep sleep, so believers are regenerated both in mind and body, and formed into one great society, and united to Christ as their head and governor, by the breaking of his body on the cross. Thirdly, to this emblematical meaning of the formation of Eve, our Lord, I think, alluded when he instituted his supper. For instead of appointing one symbol only of his death, he appointed two; and, in explaining the first of them, he expressed himself in such a manner as to show that he had his eye on what happened to Adam when Eve was formed: This is my body which is broken for you - for your regeneration. Fourthly, the eternal union of the regenerated with Christ after the resurrection is called a marriage, Rev 19:7; and the new Jerusalem, that is, the inhabitants of the new Jerusalem, the society of the redeemed, is termed the bride, the Lamb's wife; and the preparing of men for that happy union, by introducing them into the Church upon earth through faith, and by sanctifying them through the word, is called, 2Cor 11:2, A fitting them for one husband, that at the resurrection they may be presented a chaste virgin to Christ; in allusion, I suppose, to the presenting of Eve to Adam, in order to her marriage with him; and to show that, in this expression, the apostle had the figurative meaning of Eve's marriage in his mind, he mentions, 2Cor 11:3, the subtlety of the devil in deceiving Eve. Finally, the union of the Jewish Church with God, as the figure of the catholic Church, consisting of the regenerated of all nations, is by God himself termed a marriage, Jer 3:14; Ezekiel 16:8-32; and God is called the husband of that people, Isa 54:5; and their union to him by the law of Moses is termed, The day of their espousals, Jer 2:2."

1. A truly Christian marriage has an excellence, holiness, and unity in it, that cannot be easily described; and let it be observed that, while it prefigures the union of Christ with his Church, it is one means of giving children to the Church, and members to the mystical body of Christ. It is an ordinance of God, and, cannot be too highly honored; endless volumes might be written on its utility to man: without marriage, by which every man is assigned his own wife, and every woman her own husband, even the multitude of spurious births which would take place would fail to keep up the population of the earth; and natural, moral, and political wretchedness would be the consequence of promiscuous, fortuitous, and transitory connections. For without that ascertainment of peculiar property which marriage gives to every man in his wife, and to every woman in her husband, the human progeny would be unnoticed, unclaimed, uneducated, and totally neglected. This would continually increase the wretchedness, and in process of time bring about the total depopulation of the world.

2. The husband is to love his wife, the wife to obey and venerate her husband; love and protection on the one hand, affectionate subjection and fidelity on the other. The husband should provide for his wife without encouraging profuseness; watch over her conduct without giving her vexation; keep her in subjection without making her a slave; love her without jealousy; oblige her without flattery; honor her without making her proud; and be hers entirely, without becoming either her footman or her slave. In short, they have equal rights and equal claims; but superior strength gives the man dominion, affection and subjection entitle the woman to love and protection. Without the woman, man is but half a human being; in union with the man, the woman finds her safety and perfection. In the above remarks there are many things solid and useful; there are others which rest more on fancy than judgment.

3. Of marriage the Church of Rome has made a sacrament, and it is one of the seven which that Church acknowledges. That it is an ordinance of God is sufficiently evident; that he has not made it a sacrament is not less so. Though the minister of religion celebrates it, yet the regulation of it, in reference to inheritance, etc., is assumed by the state. This is of great moment, as by it many evils are prevented, and many political and domestic advantages secured. If a man enter hastily into this state it is at his own risk; after he has once entered it, the seal of the legislature is imposed upon it, and with his engagements, he cannot trifle. A consideration of this has prevented many hasty and disproportionate alliances. Though they might hope to trifle with the Church, they dare not do it with the state.

Be ye therefore followers - Imitators. Of God - In forgiving and loving. O how much more honourable and more happy, to be an imitator of God, than of Homer, Virgil, or Alexander the Great!

But let not any impure love be even named or heard of among you - Keep at the utmost distance from it, as becometh saints.

Nor foolish talking - Tittle tattle, talking of nothing, the weather, fashions, meat and drink. Or jesting - The word properly means, wittiness, facetiousness, esteemed by the heathens an half - virtue. But how frequently even this quenches the Spirit, those who are tender of conscience know. Which are not convenient - For a Christian; as neither increasing his faith nor holiness.

Because of these things - As innocent as the heathens esteem them, and as those dealers in vain words would persuade you to think them.

Ye were once darkness - Total blindness and ignorance. Walk as children of light - Suitably to your present knowledge.

The fruit of the light - Opposite to " the unfruitful works of darkness," Eph 4:11. Is in - That is, consists in. Goodness and righteousness and truth - Opposite to the sins spoken of, Eph 4:25,&c.

Reprove them - To avoid them is not enough.

In secret - As flying the light.

But all things which are reproved, are thereby dragged out into the light, and made manifest - Shown in their proper colours, by the light. For whatsoever doth make manifest is light - That is, for nothing but light, yea, light from heaven, can make anything manifest.

Wherefore he - God. Saith - In the general tenor of his word, to all who are still in darkness. Awake thou that steepest - In ignorance of God and thyself; in stupid insensibility. And arise from the dead - From the death of sin. And Christ shall give thee light - Knowledge, holiness, happiness.

Circumspectly - Exactly, with the utmost accuracy, getting to the highest pitch of every point of holiness. Not as fools - Who think not where they are going, or do not make the best of their way.

With all possible care redeeming the time - Saving all you can for the best purposes; buying every possible moment out of the hands of sin and Satan; out of the hands of sloth, ease, pleasure, worldly business; the more diligently, because the present are evil days, days of the grossest ignorance, immorality, and profaneness.

What the will of the Lord is - In every time, place, and circumstance.

Wherein is excess - That is, which leads to debauchery of every kind. But be ye filled with the Spirit - In all his graces, who gives a more noble pleasure than wine can do.

Speaking to each other - By the Spirit. In the Psalms - Of David. And hymns - Of praise. And spiritual songs - On any divine subject. By there being no inspired songs, peculiarly adapted to the Christian dispensation, as there were to the Jewish, it is evident that the promise of the Holy Ghost to believers, in the last days, was by his larger effusion to supply the lack of it. Singing with your hearts - As well as your voice. To the Lord - Jesus, who searcheth the heart.

Giving thanks - At all times and places. And for all things - Prosperous or adverse, since al] work together for good. In the name of, or through, our Lord Jesus Christ - By whom we receive all good things.

In the following directions concerning relative duties, the inferiors are all along placed before the superiors, because the general proposition is concerning submission; and inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands - Unless where God forbids. Otherwise, in all indifferent things, the will of the husband is a law to the wife. As unto the Lord - The obedience a wife pays to her husband is at the same time paid to Christ himself; he being head of the wife, as Christ is head of the church.

The head - The governor, guide, and guardian of the wife. And he is the Saviour of the body - The church, from all sin and misery.

In everything - Which is not contrary to any command of God.

Even as Christ loved the church - Here is the true model of conjugal affection. With this kind of affection, with this degree of it, and to this end, should husbands love their wives.

That he might sanctify it through the word - The ordinary channel of all blessings. Having cleansed it - From the guilt and power of sin. By the washing of water - In baptism; if, with "the outward and visible sign," we receive the "inward and spiritual grace."

That he might present it - Even in this world. To himself - As his spouse. A glorious church - All glorious within. Not having spot - Of impurity from any sin. Or wrinkle - Of deformity from any decay.

As their own bodies - That is, as themselves. He that loveth his wife loveth himself - Which is not a sin, but an indisputable duty.

His own flesh - That is, himself. Nourisheth and cherisheth - That is, feeds and clothes it.

For we - The reason why Christ nourishes and cherishes the church is, that close connexion between them which is here expressed in the words of Moses, originally spoken concerning Eve. Are members - Are as intimately united to Christ, in a spiritual sense, as if we were literally "flesh of his flesh, and bone of his bone."

For this cause - Because of this intimate union. Gen 2:24.

1 BE ye therefore followers of God , as dear children .

Particularly in being kind, and forgiving injuries, Mat. 5.45, 48. so that this relates to the last Verse of the former Chapter.

Viz. of God. Children should imitate their Fathers, especially when beloved of them.

2 And walk in love , as Christ also hath loved us, and hath given himself for us , an offering, and a sacrifice to God, for a sweet smelling savour .

Let your whole conversation be in love.

Viz. to die for us, Gal. 2.20. as the greatest argument of his love, Ioh. 15.13. Rom. 5.8.

Either Offering signifies a Meat-offering, which was joined as an Appendix with the bloudy Sacrifice; or rather more generally, all the oblations that were under the Law, and the word Sacrifice either restrains it to those especially in which bloud was shed for expiation of Sin, or explains the meaning of it, q. d. Christ gave himself an Offering, even a Sacrifice in the proper sense, i. e. a Bloudy one.

i. e. Acceptable to God; alluding to the legal Sacrifices, see Gen. 8.21. Lev. 1.9. and intimating those other to have been accepted of God, onely with respect to that of Christ, and that as Christ dying to reconcile Sinners to God was acceptable to him, so our Spiritual Sacrifices are then onely like to be accepted of him, when we are reconciled to our Brother, Mat. 5.23, 24.

Marginal references: Joh. 13.34. 1 Thess. 4.9. 1 Joh. 3.23. & 4.21.; Heb. 9.14.

3 But fornication , and all uncleanness , or covetousness , let it not be once named among you as becometh Saints .

Folly committed between Unmarried persons, especially mens abuse of themselves with common Strumpets, a sin not owned as such among the Heathen.

All other unlawfull lusts whereby Men defile themselves.

Either an unsatiable desire of gratifying their lusts, as ch. 4.19. or rather an immoderate desire of gain, which was usual in Cities of great Trade, as Ephesus was, see v. 5.

Not heard of, or not mentioned without detestation, see Psal. 16.4. 1 Cor. 5.1.

Who should be pure and holy not in their bodies and minds onely, but in their words too.

Marginal references: Col. 3.5. 1 Thess. 4.3, &c.

4 Neither filthiness , nor foolish talking , nor jesting , which are not convenient ; but rather giving of thanks.

Obscenity in discourse, filthy communication, Col. 3.8.

Affectation of foolish vain speech, (whether jocose or serious,) unprofitable to the Hearers.

Either the same as the former as may seem by the disjunctive particle or, which may be by way of explication, or (which is of Kin to it) scur[illegible: 1 letter]ility in discourse, which is many times by them that are addicted to it, called by the name of Urbanity, or Jesting: for that all jesting is not here condemned appears by 1 King. 18.27. Isa. 14.11.

Viz. for Saints.

i. e. To God for mercies received, which will better chear up, and recreate the mind than foolish talking and jesting can.

Marginal references: Mat. 12.35. Chap. 4.29.

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man who is an idolater , hath any inheritance in the kingdom of Christ, and of God .

Because he serves Mammon instead of God, loves his riches more than God, and placeth his hope in them.

Without repentance; for he speaks of those that persevere in such sins, whom he calls Children of Disobedience, v. 6.

Not two distinct Kingdoms, but one and the same, which belongs to God by Nature, to Christ as Mediatour. By this phrase he intimates, that there is no coming into the Kingdom of God but by Christ.

Marginal references: 1 Cor. 6.9. Gal. [illegible: 1 letter].21.; Col. 3.5.

6 Let no man deceive you with vain words ; for because of these things cometh the wrath of God upon the children of disobedience.

False and deceitfull, which cannot secure to you the impunity they promise you, bearing you in hand, either that those things are not sins, or not so dangerous.

Viz. in the other World.

Marginal references: Mat. 24.4. Col. 2.4, 18.; Rom. 1.18.; Chap. 2.2.; Or, unbelief.

7 Be not ye therefore partakers with them .

With those Children of Disobedience, who continue in the forementioned sins, see Iob. 34.8. Psal. 50.18.

8 For ye were sometimes darkness , but now are ye light in the Lord : walk as children of light .

The same as in darkness, Rom. 2.19. and 1 Thess. 5.4. viz. the darkness of sin, ignorance, unbelief. The abstract's being put for the concrete, shews the greatness of that darkness in which they were.

Either now being in Christ ye are light, or rather ye are enlightned, or made light by Christ, being furnished with Spiritual Knowledge, Faith, Purity and Holiness.

An Hebraism; children of light, for those that are in the light; 1 Thess. 5.5. q. d. let your conversation be suitable to your condition and privileges, see 1 Ioh. 1.7.

Marginal references: 2 Cor. 3.18.; Luk. 16.8. Joh. 12.36.

9 (For the fruit of the spirit is in all goodness , and righteousness , and truth ,)

Either the f[illegible: 1 letter]uit or work of the new nature, or of the Holy Ghost, by whom we a[illegible: 1 letter]e made light in the Lord, see Gal. 5.22.

Either a general vertue in opposition to wickedness, or benignity and bounty.

In opposition to injustice, by covetousness, fraud, &c.

In opposition to errour, lies, hypocrisie. He shews what it is to walk as Children of Light.

10 Proving what is acceptable unto the Lord.

Searching what the will of the Lord is, and approving it by your practice as the rule of your walking. Rom. 12.22.

11 And have no fellowship with the unfruitfull works of darkness , but rather reprove them .

Not onely do not practise them your selves, but do not join with others in them, by consent, advice, assistance, or any other way whereby ye may be defiled by them.

By a Meiosis, for bringing forth evil fruit, destructive, pernicious, Rom. 6.21. Gal. 6.8.

Wicked Works, so called because they proceed from darkness in the mind, the Ignorance of God, and Men are put upon them by the Devil the Prince of Darkness, and because they are afraid of the light.

Or convince them, viz. not onely by your words, Lev. 19.17. Mat. 18.13. but especially by your actions, which being contrary to them, will both evidence them to be, and reprove them as being works of darkness.

Marginal references: 1 Cor. 5.9. & 10.20.; & 13.12.

12 For it is a shame even to speak of those things which are done of them in secret .

Much more to have fellowship with them, in them.

The darkness adding boldness, as if what men did not see, God did not observe.

13 But all things that are reproved are made manifest by the light , for whatsoever doth make manifest, is light .

Or all those things, viz. those unfruitfull works of Darkness which are to be reproved.

i. e. In the minds and consciences of the Sinners themselves.

The light of Doctrine in verbal reproofs, and of an Holy Life in real and practical ones.

Or, it is the light which manifests every thing, viz. which was before in the dark. The Apostle argues from the nature and Office of light, q. d. it is the property of light to discover and manifest what before was not seen, and therefore it becomes you who are light in the Lord to shine as lights in the World, Phil. 2.15. that ye may by your holy Conversation convince wicked Men of their wickedness, and deeds of darkness, which they did not before perceive in themselves.

Marginal references: Joh. 3.20, 21. Heb. 4.13.; Or, discovered.

14. Wherefore he saith , Awake thou that sleepest, and arise from the dead , and Christ shall give thee light .

Either God by the Prophets of whose preaching this is the summ; it may allude in particular to Isa. 60.1. Or, Christ by his Ministers in the preaching of the Gospel, who daily calls Men to arise from the Death of Sin by repentance, and encourageth them with the promise of Eternal Life.

The same thing in two different expressions. Sinners in some respects are said to be asleep, in others to be dead. They are as full of Dreams and vain Imaginations, and as unfit for any good action as they that are asleep are for natural, and they are as full of Stench and loathsomeness as they that are dead. Here therefore they are bid to awake from Sin as a sleep, and to arise from it as a death. The meaning is that they should arise by Faith, add repentance out of that State of spiritual death in which they lie while in their Sins.

The light of peace and joy here, and Eternal Glory hereafter. The Apostle intimates that what is the way of Christ in the Gospel should likewise be the practice of these Ephesians whom he calls light in the Lord, viz. to reprove the unfruitfull works of darkness, and awaken sleeping, dead Sinners, and bring them to the light of Christ.

Marginal references: Or, it.; Rom. 13.11, 12, 1 Cor. 15.34. 1 Thess. 5.6.; Joh. 5.25. Rom. 6.4. Chap. 2.5. Col. 3.1.

15 See then that ye walk circumspectly, not as fools , but as wise .

Being called to reprove the evil conversation of others, see that ye walk exactly and accurately your selves, avoyding extremes and keeping close to the rule. See the same word rendred diligently, Mat. 2.8. and perfectly, 1 Thess. 5.2.

Who are destitute of spiritual wisedom, and through carelesness fall into Sin or errour though in the light of the Gospel.

Those that are taught of God, and are endued with wisedom from above.

Marginal references: Col. 4.5.

16 Redeeming the time , because the days are evil .

Or, buying the opportunity. A Metaphor taken from Merchants that diligently observe the time for buying and selling, and easily part with their pleasure for gain, q. d. deny your selves in your ease, pleasure, &c. to gain an opportunity of doing good.

Either wicked by reason of the wickedness of those that live in them, or troublesome, full of difficulties, and dangers, by reason of Mens hatred of you, and so either depriving you of the opportunity of doing good, or exposing you to hazards for doing it.

17 Wherefore be ye not unwise, but understanding what the will of the Lord is .

Diligently considering.

In the understanding of which your chief wisedom consists.

Marginal references: Rom. 12.2.

18 And be not drunk with wine, wherein is excess ; but be filled with the Spirit .

In which drunkenness.

Profuseness, Lasciviousness, and all manner of Lewdness as the effects of Drunkenness, Prov. 23.29. &c.

The Holy Spirit often compared to water; Or, the joy of the Spirit, in opposition to being filled with Wine, Act. 2.13. and that carnal Mirth which is caused by it. q. d. be not satisfied with a little of the Spirit, but seek for a greater measure, so as to be filled with the Spirit. See Psal. 36.8. Ioh. 4.34. & 4.14.

Marginal references: Prov. 20.1. Isa. 5.11, 22. Luk. 21.34.

19 Speaking to your selves in psalms, and hymns, and spiritual songs , singing and making melody in your heart to the Lord .

In opposition to the vain chaff, and lewd talkativeness of drunkards over their Cups.

Gr. in your selves, i. e. among your selves, both in Church Assemblies, and Families.

Under these names he comprehends all manner of Singing to mutual Edification and God's Glory, the particular distinction of them is uncertain, but most take Psalms to be such as anciently were sung with Musical Instruments, Hymns such as contained onely matter of praise, spiritual Songs such as were of various matter, doctrinal, prophetical, historical, &c. see on Col. 3.16.

Not onely with your voice, but with inward affection, contrary to the guise of Hypocrites.

To the Glory of God, not for the pleasure of the sense, or for gain, &c.

20 Giving thanks always for all things unto God and the Father , in the name of our Lord Jesus Christ .

God still by fresh mercies gives fresh occasion for thanksgiving, and we must accordingly continue our thankssgiving, through the whole course of our lives without weariness.

All sorts of mercies, among which afflictions may be reckoned as working for good to them that love God, Rom. 8.28.

i. e. Unto God even the Father the Fountain of all our good.

In whose name, and by whose merit all good things are given to us, and by whom we offer up all our Prayers, and praises, and spiritual services that they may be accepted of God.

Marginal references: Psal. 34.1 1 Thess. 5.18.; Heb. 13.15. 1 Pet. 2.5. & 4.11.

21 Submitting your selves one to another in the fear of God .

viz. To those to whom ye ought to be subject in natural, civil or Church Relations.

Either for fear of offending God the Authour of all power who commands this subjection, or so far as is consistent with the fear of God, and so in those things which are not forbidden of him.

Marginal references: 1 Pet. 5.5▪

22 Wives submit your selves to your own husbands , as unto the Lord .

Yielding honour, and obedience to them.

For the Lord's sake who hath commanded it, so that ye can not be subject to him without being subject to them, see 1 Tim. 2.12.

Marginal references: 1 Cor. 14.34. Col. 3.18. Tit. 2.5. 1 Pet. 3.1.; Chap. 6.5.

23 For the husband is the head of the wife, even as Christ is the head of the church, and he is the Saviour of the body .

Superiour to her by God's Ordination in Authority, and dignity, as the head in the natural body being the seat of reason, and the fountain of sense and motion is more excellent than the rest of the body.

See ch. 1.22. Col. 1.18. The particle as notes not equality but likeness, Christ being the head of the Church in a more excellent way than the Husband is of the Wife.

i. e. Christ is the Saviour of his Church, implying that so likewise the Husband is given to the Wife to be a Saviour to her in maintaining, protecting and defending her, and therefore the Wife if she regard her own good, should not grudge to be subject to him.

Marginal references: 1 Cor. 11.3.; Chap. 4.15.

24 Therefore as the church is subject to Christ so let the wives be to their own husbands in every thing .

Viz. with cheerfulness, chastity, humility, obedience, &c.

In imitation of the Churches subjection to Christ as a pattern of their subjection to their Husbands.

Understand, to which the authority of the Husband extends it self.

Marginal references: Col. 3.20.22. Tit. 2.9.

25 Husbands love your wives, even as Christ also loved the Church, and gave himself for it .

Viz. with a sincere, pure, ardent▪ and constant affection. As they resemble Christ in the honour they have of being the heads of their wives, so they must likewise in performing the duty of loving them, under which all Matrimonial duties are comprehended.

Whereby he testified the greatness of his love.

Marginal references: Col. 3.19. 1 Pet. 3.7.; Gal. 1.4. Ver. 2.

26 That he might sanctifie and cleanse it with the washing of water by the word .

Purifie from its filth, and consecrate unto God: implying the whole translation of it out of a state of Sin and Misery into a state of Grace and Life, consisting in the remission of sin, and renovation of Nature.

Or cleansing it, importing the means whereby he works the former effect.

Viz. in Baptism in which the external washing represents Seals, and exhibits the internal cleansing from both the guilt and defilement of Sin by the Bloud of Christ, Heb. 9.14. Rev. 1.5.

The word of the Gospel, especially the promise of free justification and sanctification by Christ, which received by Faith is a means of this sanctification, and without which the external washing is effectual; the sign, without the word whereof it is a Seal, being no Sacrament.

Marginal references: [illegible: 1 word] 3.5. [illegible: 1 word] 3.5.; [illegible: 1 word] 10.22. [illegible: 1 word] 5.6. [illegible: 1 word] 15.3. [illegible: 1 word] 17.17.

27 That he might present it to himself a glorious church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish .

Hereafter in Heaven. That the whole Church of the Elect may be present with him, 2 Cor. 5.6.8. and 1 Thess. 4.18.

Perfect in knowledge and holiness, shining with an Heavenly Glory, and fully conformed to himself, 1 Ioh. 3.2.

Spot of Sin, in allusion to spots in Garments.

Any relict of old Adam, in allusion to wrinkles in the Body which are signs of old Age, and imply deformity.

Viz. which is contrary to the beauty of the Church, and might make her unpleasing to Christ her Husband.

Without any fault to be found in her. He seems to allude to the Sacrifices which were to be without blemish, Lev. 1.3. see Cant. 4.7.

Marginal references: [illegible: 1 word] 1.22.

28 So ought men to love their wives, as their own bodies : He that loveth his wi[illegible: 1 letter]e, loveth himself .

With the same kind of love wherewith he loves his own Body. The Woman at first was taken out of the Man, and on that account the wife may be said to be a part of her Husband.

Either this explains the former, and himself here is the same as his own Body before, or it adds to it, and is as much as his own Person, the Wife being another self, one Flesh, the same Person (in a civil sense) with her Husband.

29 For no man ever yet hated his own flesh, but nourisheth and cherisheth it , even as the Lord the church .

None in his right senses, or no Man hates his flesh absolutely, but the diseases or miseries of it.

His Body.

Feeds, and clothes it, and supplies it with things necessary for it.

Which he furnisheth with all things needfull to Salvation.

30 For we are members of his body , of his flesh, and of his bones .

His mystical Body.

As Eve was of Adam's, Gen. 2.23. onely that was in a carnal way, this in a spiritual, as by the Communication of Christ's flesh and bloud to us by the Spirit we are united to him, and members of him.

Marginal references: 1 Cor. 6.15. [illegible: 1 word] 12.27.

31 For this cause shall a man leave his father and mother , and shall be joyned unto his wife, and they two shall be one flesh .

Because the Woman was formed of the flesh and bones of the Man. He relates to Adam's words, Gen. 2.24.

As to cohabitation, and domestical Conversation, or, let a Man rather leave Father and Mother than not cleave to his Wife. The Apostle doth not cancell the obligations of other relations, but prefers this before them.

i. e. One body or one Man, viz. by the marriage bond whereby each hath power over the others Body, 1 Cor. 7.4.

Marginal references: [illegible: 1 word]. 19.5. [illegible: 1 word] 10.7.; 1 Cor. 6.16.

32 This is a great mystery: but I speak concerning Christ and the Church.

Either, this that was spoken before of a marriage union between Christ and the Church, and its being of his flesh, and of his bones is a great mystery, and so in the latter part of the Verse the Apostle explains himself. Or, this that was said of the conjunction of Adam and Eve is a great mystery, (i. e. a great secret in Religion) as being a Type of Christ's marriage with his Church; though not an instituted Type appointed by God to signifie this, yet a kind of natural Type as having a resemblance to it.

33 Nevertheless , let every one of you in particular, so love his wife even as himself , and the wife see that she reverence her husband.

q. d. Setting aside this mystery; or, to return to my former Exhortation.

As her that is one flesh with him.

Or fear, yet not with a servile but ingenuous fear, and such as proceeds from love.

Cautions against Impurity. (a. d. 61.)

1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;" for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, v. 2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice—a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.

Preservatives from Impurity; Cautions and Admonitions. (a. d. 61.)

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7 Be not ye therefore partakers with them. 8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: 9 (For the fruit of the Spirit is in all goodness and righteousness and truth;) 10 Proving what is acceptable unto the Lord. 11 And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12 For it is a shame even to speak of those things which are done of them in secret. 13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. 14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. 15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is. 18 And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; 20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (v. 4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, ch. iv. 29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note, 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us. 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?

I. To fortify us against the sins of uncleanness, &c., the apostle urges several arguments, and prescribes several remedies, in what follows,

1. He urges several arguments, As, (1.) Consider that these are sins which shut persons out of heaven: For this you know, &c., v. 5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, &c. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven. (2.) These sins bring the wrath of God upon those who are guilty of them: "Let no man deceive you with vain words, &c., v. 6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words." Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, v. 7. "Do not partake with them in their sins, that you may not share in their punishment." We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so. (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, &c., v. 8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change." The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy—Proving what is acceptable unto the Lord (v. 10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it." Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.

2. The apostle prescribes some remedies against them. As, (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, v. 9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart. (2.) We must have no fellowship with sin nor sinners, v. 11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessary to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, &c., v. 12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, v. 13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk." Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, &c. (v. 14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ." He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa. lx. 1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length." Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness. (3.) Another remedy against sin is circumspection, care, or caution (v. 15): See then, &c. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct" (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (v. 16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment—one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them." Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. "Wherefore," says the apostle (v. 17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty." Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.

II. In the three following verses the apostle warns against some other particular sins, and urges some other duties. 1. He warns against the sin of drunkenness: And be not drunk with wine, v. 18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asotia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time. 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts, 3. To sing unto the Lord, v. 19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, &c. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, &c. Observe here, (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory. (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, v. 20. We are appointed to sing psalms, &c., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.

Duties of Husbands and Wives. (a. d. 61.)

21 Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule v. 21. There is a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From v. 22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.

I. The duty prescribed to wives is submission to their husbands in the Lord (v. 22), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, "as, being devoted to God, you submit yourselves unto him." From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, v. 23. The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ's authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ's authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ (v. 24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing—in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God.

II. The duty of husbands (on the other hand), is to love their wives (v. 25); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church appeared in his giving himself unto the death for it. Observe, As the church's subjection to Christ is proposed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much is required of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife will make amends for the subjection which he demands from her to her husband; and the prescribed subjection of the wife will be an abundant return for that love of the husband which God has made her due. The apostle, having mentioned Christ's love to the church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he might sanctify it in this world, and glorify it in the next: That he might sanctify and cleanse it, with the washing of water by the word (v. 26)—that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin. The instrumental means whereby this is affected are the instituted sacraments, particularly the washing of baptism and the preaching and reception of the gospel. And that he might present it to himself, &c., v. 27. Dr. Lightfoot thinks the apostle alludes here to the Jews' extraordinary carefulness in their washings for purification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot nor dirt which was not thoroughly washed. Others understand him as alluding to a garment come newly out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time and custom. That he might present it to himself—that he might perfectly unite it to himself in the great day, a glorious church, perfect in knowledge and in holiness, not having spot, nor wrinkle, nor any such thing, nothing of deformity or defilement remaining, but being entirely amiable and pleasing in his eye, holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, will be glorified hereafter.—So ought men to love their wives as their own bodies, &c., v. 28. The wife being made one with her husband (not in a natural, but in a civil and in a relative sense), this is an argument why he should love her with as cordial and as ardent an affection as that which he loves himself. For no man ever yet hated his own flesh, v. 29—(no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it; he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, &c. Even as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, v. 30. He assigns this as a reason why Christ nourishes and cherishes his church—because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has are from Christ, as Eve was taken out of the man. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ.—For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen. ii. 24. We are not to understand by this that a man's obligation to other relations is cancelled upon his marriage, but only that this relation is to be preferred to all others, there being a nearer union between these two than between any others, that the man must rather leave any of those than his wife.—And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, v. 32. Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church.

After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33. "Nevertheless (though there be such a secret mystical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself. And the wife see that she reverence her husband." Reverence consists of love and esteem, which produce a care to please, and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband is the will of God and the law of the relation.

CHAP. V. Verſe 1. Be ye therefore followers]

IN forgiving one another.

As dear children] God hath but a few ſuch children. See the Notes on Mat. 5.45, 48.

Verſe 2. Hath loved us, and hath given] When Chriſt wept for Lazarus, Loe how he loved him, ſaid the Jews, Joh. 11.35, 36. When he poured forth his ſoul for a drink-offering for us, was not this a ſurer ſeal of his endeared love?

An offering and a ſacrifice] By this to expiate our ſins, by that to mediate and make requeſt for us; and ſo to ſhew himſelf a perfect high-Prieſt.

Verſe 3. But fornication and all uncleanneſſe] As ſtanding in full oppoſition to that ſweet ſmelling ſavour, verſ. 2. being no better then the corruption of a dead ſoul, the devils excrement.

Let it not be once named] Much leſſe acted, as in Stage-plaies. Ludi praebent ſemina nequitiae. How Alipius was corrupted by them S. Austin tels us. How the youth of Athens, Ovid. Triſt. l. 2. Plato complaineth. One of our countrey-men profeſſeth in print, that he found theaters to be the very hatchers of all wickedneſſe, the brothels of bawdery, the black blaſphemy of the Goſpel, the devils chair, the plague of piety, the canker of the Common-wealth, &c. He inſtanceth on his knowledge Citizens wives confeſſing on their death-beds, that they were ſo impoiſoned at Stage-plaies,Spec belli ſacri. that they brought much diſhonour to God, wrong to their marriage-beds, weakneſſe to their wretched bodies, and woe to their undone ſouls. It was therefore great wiſdom in the Lacedemonians to forbid the acting of Comedies or Tragedies in their Common-wealth, and that for this reaſon, leſt either in jeſt or earneſt any thing ſhould be ſaid or done amongſt them contrary to the laws in force among them.Plutarch.

Verſe 4. Neither filthineſſe] Borborology, ribaldry, the language of hell. Some men as ducks have their noſes alwaies gozling in the gutter of obſcene talk. Of Eckius his laſt book concerning Prieſts inarriage, Melancthon faith, Non f[illegible: 1 letter]it Cygnea cantio, ſed ultimus cr[illegible: 1 letter]pi[illegible: 1 letter]us: Et ſicut filis fugiens pedit, ſic ille morions hunc crepitum cecinit. Legilibrum, ſubinde accipiens par tem ad cloacam, alioqui non legiſſ[illegible: 1 letter]m.

Nor jeſting] Salt j[illegible: 1 letter]ſts, ſcurrility, jocularity, dicacity, to the juſt grief or offence of another: This conſiſts not with piety and Chriſtian gravity. [non-Latin text not transcribed] Aristotle uſeth the word here found in a good ſenſe, for urbanity, facility and face[illegible: 1 letter]iouſneſſe of ſpeech, in a harmleſſe way. But Jaſon in Pindarus ſaith, that he lived twenty years with his Tutour Chiron, and never in all that time heard him ſpeaking or acting [non-Latin text not transcribed],Pindar. any thing ſcurrilous or abuſive to another. On the contrary our Sir Thomas Moor[illegible: 1 letter] never thought any thing to be well ſpoken, except he had miniſtred ſome mock in the communication, E[illegible: 1 letter]w. Halls Ch[illegible: 1 letter]on[illegible: 1 letter]e[illegible: 1 letter]. ſaith the Chronicler, who therefore ſeemeth to doubt whether to call him a fooliſh wiſe man, or a wiſe fooliſh man, Quid nobis cum fabulis, cum riſu? non ſoliùm profuſos, ſed etiam omnes joeos arbitror declinandos, ſaith Bernard. Bern. de ordin. vit. What have we to doe with tales and j[illegible: 1 letter]ſts? Tertullian faith, he was Nulli rei natus niſi poenitentiae, born for nothing elſe, but for repentance. Crede mihi res ſevera est gaudium vernum, ſaith Seneca, True mirth is a ſevere buſineſſe.

Which are not convenient] As not conducing to the main end of our lives. [non-Latin text not transcribed]

But rather giving of thanks] A ſpeciall preſervative againſt the former evils, the filth and power of thoſe baſe vices. And the word Rather imports an extraordinary earneſtnes to be uſed in giving thanks to God.

Verſe 5. Who is an Idolater] Dancing about his golden calf, and ſaying to his wedge of ſilver,Job 30.24. Thou art my confidence: which yet ſhall prove but as Achans wedge to cleave his ſoul in ſunder, and as that Babyloniſh garment to be his winding-ſheet.

Verſe 6. Let no man deceive you] So as to make you think there is no ſuch danger in fornication, covetouſneſſe, &c. There wanted not ſuch Proctours for hell in the Primitive times, as may be gathered out of 2 Pet. 2. and the Epiſtle of Jude. Againſt theſe he here cautioneth.

Verſe 7 Be not ye therefore partakers] Leſt by infection of their ſin, ye come under infliction of their puniſhment. We are accountable as well for ſins of communion, as of commiſſion: And he knew what he ſaid, that praid, From mine other-mens-ſins, Good Lord deliver me.

Verſe 8. For ye were ſometimes darkneſſe] Which hath in it (as one well noteth.) 1. Errour. 2. Terrour. 3. [illegible: 2 letters]. Dugard in loc. Inconſiſtency with light. 4. Impoſſibility of reducing it ſelf to light.

But now are ye light] Semper in ſole ſita eſt Rhodos, ſaith Sylvius. The Saints are alwaies in the Sunſhine.

Walk as children of light] A godly man ſhould be like a cryſtall glaſſe with a light in the midſt, which appeareth thorow every part thereof. He is in the light, and ſhall be more.

Verſe 9. For the fruit of the ſpirit] Why grace is called fruit, See the Note on Gal 5.22.

Verſe 10. Proving what is acceptable] By the practice of what you know. Let your knowledge and obedience run parallell, mutually transfuſing life and vigour one into another.

Verſe 11. Works of darkneſſe] Work done in the dark muſt be undone again, or elſe we are ſure to be thruſt into outer darkneſſe, where we ſhall never ſee light again, till we ſee all the world on a light fire.

But rather reprove them] At leaſt by your contrary courſes, as Noah condemned the old world, by being righteous in his generation, Rev. 14. Thoſe that ſtood with the lamb, had his fathers name on their fore-heads, led convincing lives: ſo did Luther, Bucer, Bradford, &c.

Verſe 12. For it is a ſhame] sit honos auribus. Joannes a Caſa ſo far forgat both honeſty and [illegible: 1 word],Act. and Mon. fol. 4 17. that he boaſted openly of his beaſtly Sodomy: y[illegible: 2 letters] moſt impudently commended that odious ſin in an Italian Poem, ſet forth in print. Faber of Vienna, another filthy Papiſt, publiſhed ſuch a ſtinking book that Eraſmus thus wrote to him,

Mente cares, ſires agitur tibi ſ[illegible: 1 letter]ria: rurſus Fronte cares, ſi[illegible: 1 letter] ſic ludis, amice Faber.

Which are done of them in ſecret] Sinne ſecretly committed ſhall be ſtrangely diſcovered, either by the ſinner himſelf, as Judas, or by his companions in evil. When the ſodder is once melted, this glaſſe will fall in pieces, and all will out.

Verſe 13. But all things that are, &c.] Or, But all theſe things, viz. There unfruitfull works of darkneſſe, whileſt they are reproved or diſcovered by the light (viz. of the word, as 1 Cor. 14.24. Heb. 4 12) are made manifeſt; ſo that thereby they grow abaſhed and abaſed before God and men.

Verſe 14.Iſa. 9.2. & 26.19. & 60.1. Wherefore he ſaith] Or, The Scripture ſaith. See the like Jam. 4.6. But he giveth (or the Scripture giveth) more grace. It convinceth not only, but converteth, it diſcovereth not only, but cureth corrupt hearts. Theſe waters of the Sanctuary are healing. Some there are that interpret this he of our Saviour Chriſt, and take this ſaying for a ſentence of his: ſuch as was that, Act. 20.35. Others reade, Therefore the light ſaith, &c.

Awake thou that ſleepeſt] Lex jubet, gratia juvat: Praecipit Deus, quod ipſe praestat. God giveth us to do what he biddeth us to doe.

Verſe 15. [non-Latin text not transcribed] See then that ye Walk circumſpectly] Preciſely, exactly, accurately, by line and by rule, and as it were in a frame, ſtriving to get up to the top of godlineſſe, as the word importeth; to keep Gods Commandments to the utmoſt, to go to the extremity of it. Hereunto if we ſtand ſtraitly, one may ſay ſafely, Lord, if I be deceived, thou and thy word have deceived me.

Not as fiols] Chriſtians muſt excell others, ſtanding as ſtandard-bearers.

But as wiſe] Great need we have to fly to Chriſt, [non-Latin text not transcribed] ab Heb. Tſopheb ſpeculator. who dwels with prudence, Prov. 8. to ſtand upon our watch.

Verſe 16, Redeeming the time] As wiſe Merchants, trading for the moſt precious commodity, and taking their beſt opportunity. The common complaint is,Non parùm habemus temporis, ſed multùm perdimus. Sen. We want time: but the truth is, do not ſo much want it, as waſte it. The men of Iſſachar were in great account with David, becauſe they had underſtanding of the times, to know what Iſrael ought to doe, 1 Chron. 12.32. So are they in great account with God, that regard and uſe the ſeaſon of well-doing.

Becauſe the daies are evil] Corrupted by the devil, who hath ingroſſed our time, and out of whoſe hands we muſt redeem time for holy uſes, and pious purpoſes.

Verſe 17. But underſtanding what] Drawing your knowledge into practice, as verſ. 10. For the fear of the Lord that is wiſdome, and to depart from evil is underſtanding, Job 28.28. Where, wiſdome (proper to the underſtanding) is aſcribed to the will, becauſe practice ſhould be joyned to knowledge. Hence alſo Eccleſ. 10.2. A wiſe mans heart is at his right hand, becauſe his heart teacheth his hand to put things in practice.

Verſe 18. And be not drunk with wine] Nothing ſo oppoſite to an accurate life as drunkenneſſe! which therefore is not ſpecially prohibited in any one of the ten Commandments (ſaith a Divine) becauſe it is not the ſingle breach of any one, but in effect the violation of all and every one: It is no one, but all ſins, the inlet and ſluce to all other ſins.

Wherein is exceſſe] Exceſſive drinking then is drunkenneſſe: when as ſwine do their bellies, ſo men break their heads with filthy quaſſing.

But be filled with the ſpirit] Call for flagons of this holy wine, Cant. 2.5. that goeth down ſweetly, cauſing the lips of thoſe that are aſleep to ſpeak, Cant. 7.9. This is called by Luther, Crapula ſacra, a ſpirituall ſurquedry or ſurfet.

Verſe 19. Speaking to your ſelves, &c.] As drunkards ſing and hollow over their cups in their good-[illegible: 1 letter]ellow-meetings: ſo, in a ſober ſenſe, doe you expreſſe your ſpirituall jollity in Pſalms, &c.

Melody in your hearts unto the Lord] This is the beſt tune to any Pſalm. Spirituall ſongs they are called, both becauſe they are indited by the ſpirit, and becauſe they ſpiritualize us in the uſe of them.

Verſe 20. Giving thanks alwaies] In our deepeſt miſeries, let us ſing chearfully, as Paul and Silas in the dungeon, as Philpot and his fellows in the cole-houſe, as many Martyrs in the [illegible: 1 letter]lames, as Luther did in a great conflict with the devil. Venite, Joh M[illegible: 3 letters]. loc. com. page 43. ſaid he to his company, in contemptum diaboli Pſalmum de profundis quatuor vocibus cantemus. Let us ſing the 130. Pſalm in deſpite of the devil. Happy was that tongue in the Primitive times that could ſound out aliquid Davidicum, any thing of Davids doing.

Verſe 21. Submitting your ſelves] This is a generall admonition to all inferiours, whoſe duties are afterwards deſcribed. Thus in the ſecond Table of the Law, the fifth Commandment for order and obedience is fitly premiſed to the following p[illegible: 2 letters]cepts.

In the fear of God] This frameth the heart to a ready and regular ſubmiſſion. Hence that ſaying of Luther: Primo praecepto reliquorum omnium obſervantia praecipitur. The firſt Commandment includes the other nine.

Verſe 22. Wives ſubmit, &c.] This includes reverence, obedience, &c. God hath ſcattered the duties of husbands and wives up and down the Scritptures, that they may ſearch, and by learning to be good husbands and wives, they may learn alſo to be good men and women.

As unto the Lord] Who taketh himſelf diſhonoured by wives diſobedience. And though husbands may remit the offence done to them, yet they cannot remit Gods offence, but there muſt be ſpeciall repentance.

Verſe 23. For the husband is the head] And would it not be ill-favour'd to ſee the ſhoulders above the head?

Verſe 24. Therefore as the Church] Denying her ſelf to pleaſe Chriſt, making his will her law.

In every thing] In all her husbands lawfull commands and reſtraints. A wife ſhould have no will of her own, but ſubmit to her husbands: albeit there are that merrily ſay, that when man loſt free-will, woman took it up.

Verſe 25. Husbands, love your wives] He ſaith not, Rule over them (in anſwer to ſubmit, verſ. 22.) for this they can readily do without bidding: but love your wives, and ſo make their yoke as eaſie as may be. columbae trahunt currum Veneris.

Verſe 26. That he might ſanctifie] The maids were firſt purified and perfumed, before Ahaſhneroſh choſe one. But here it is otherwiſe. Sanctification is a fruit of juſtification. The Lord will not have a ſluttiſh Church, and therefore he came not by bloud only, but by water alſo, that clean water of his ſpirit, whereby he waſheth away the ſwiniſh nature of his Saints, ſo that they deſire no more to wallow in the mire.

Verſe 27.Concil. Arauſican. ſecund. Oanon. 12. That he might preſent] As Iſaac did his Rebecca, adorned with his jewels. See Ezek. 16.14. Tales nos amat Deus quales futuri ſumns ipſius dono, non quales ſumus noſtro merito, ſaith an ancient Councel.

Verſe 28. As their own bodies] No man may hide himſelf from his own fleſh at large, Iſa. 58.7. that is, from his neighbour of the ſame ſtock: much leſſe from a wife, which is ſuch another as himſelf, Geneſis 2.18. nay his very ſelfe, as here.

Verſe 29. For no man over hated] No man but a Monk, who whips himſelf, or a mad man, Mar. 5.5. who cuts himſelf. It was the ſaying of the Emperour Aurelius, A wife is to be oft admoniſhed, ſometimes reproved, but never beaten. and yet of the Ruſſian women it is reported, that they love that husband beſt that beats them moſt, and that they think themſelves elſe not regarded, unleſſe two or three times a day well-favouredly ſwadled. M. Jun in orat. Heyl. Geog. Chryſostom ſaith, It is the greateſt reproach in the world for a man to beat his wiſe.

But nouriſheth and cheriſheth it] As the hen doth her chickens, or as the cock-pigeon doth the eggs. [non-Latin text not transcribed] Columbarum maſculus ipſe ovis incubat. Chytrae. in Levit. 13. M[illegible: 1 letter]lanctton. Contrariwiſe the Pie hunts away his mate about autumn, leſt he ſhould be forced to keep her all the Winter: and ſo becometh the hieroglyphick of an unkinde husband.

Even as the Lord, the Church] Loe this is the patern of all true love, whether to our ſelves or others.

Verſe 30. Of his fleſh, and of his bones] Whileſt he that is joyned to the Lord is one ſpirit, 1 Cor. 6.17. This union is neither naturall, nor corporall, nor politicall, nor perſonall, but myſticall and ſpirituall: And yet it is no leſſe true and reall, then that of God the Father, and God the Son, Joh. 17.21, 22. For as the holy Ghoſt did unite in the Virgins womb, the divine and humane natures of Chriſt, and made them one perſon; by reaſon whereof Chriſt is of our fleſh and of our bones: So the Spirit unites that perſon of Chriſt, his whole perſon, God-man, with our perſons, by reaſon whereof we are of his fleſh, and of his bones.

Verſe 31. For this cauſe, &c.] See the Note on Mat. 19.5. and on Gen. 2.24.

Shall be one fleſh] By vertue of that Covenant of God betwixt married couples, Prov. 2.17. for he keepeth the bonds of wedlock.

Verſe 32. This is a great myſtery] To wit, this myſticall marriage with Chriſt. It paſſeth the capacity of man to underſtand it in the perfection of it. Preachers can make it known but in part; and hearers can but in part conceive it. Let us therefore wait for perfect underſtanding of it, till all things be perfected in Chriſt.

Verſe 33. Nevertheleſſ[illegible: 1 letter] [q. d. But that I may return to my former diſcourſe, from the which I have ſomewhat digreſſed for your ſatisfaction.

See that ſhe reverence] 1. In heart, as Sarah did Abraham, and ſhe is crowned and chronicled for it, I Pet. 3.6. 2. In her ſpeeches both to him, and of him, as the Spouſe in the Canticles. 3. In all her geſtures and deportments: for ſhe may ſcold with her looks, &c. Vultu ſaepè laeditur pietas. God hath a barren Womb for mocking Michal.

Be ye therefore followers of God. Gr., "Be imitators-- μιμηται--of God." The idea is not that they were to be the friends of God, or numbered among his followers, but that they were to imitate him in the particular thing under consideration. The word "therefore"--ουν--connects this with the previous chapter, where he had been exhorting them to kindness, and to a spirit of forgiveness, and he here entreats them to imitate God, who was always kind and ready to forgive. Comp. Mt 5:44-47. As he forgives us, (Eph 4:32) we should be ready to forgive others; as he has borne with our faults, we should bear with theirs; as he is ever ready to hear our cry when we ask for mercy, we should be ready to hear others when they desire to be forgiven; and as he is never weary with doing us good, we should never be weary in benefiting them.

As dear children. The meaning is, "as those children which are beloved follow the example of a father, so we, who are beloved of God, should follow his example." What a simple rule this is! And how much contention and strife would be avoided if it were followed! If every Christian who is angry, unforgiving, and unkind, would just ask himself the question, "How does God treat me?" it would save all the trouble and heart-burning which ever exists in the church.

(*) "followers" "imitators"

And walk in love. That is, let your lives be characterized by love; let that be evinced in all your deportment and conversation. Jn 13:34.

As Christ also hath loved us. We are to evince the same love for one another which he has done for us. He showed his love by giving himself to die for us, and we should evince similar love to one another, 1Jn 3:16.

And hath given himself for us. This is evidently added by the apostle to show what he meant by saying that Christ loved us, and what we ought to do to evince our love for each other. The strength of his love was so great that he was willing to give himself up to death on our account; our love for our brethren should be such that we would be willing to do the same thing for them, 1Jn 3:16.

An offering. The word here used--προσφοραν--means, properly, that which is offered to God--in any way, or whatever it may be. It is, however, in the Scriptures, commonly used to denote an offering without blood--a thank-offering--and thus is distinguished from a sacrifice, or a bloody oblation. The word occurs only in Acts 21:26, 24:17, Rom 15:16, Eph 5:2, Heb 10:5,8,10,14,18. It means here that he regarded himself as an offering to God.

And a sacrifice, θυσιαν. Christ is here expressly called a Sacrifice--the usual word in the Scriptures to denote a proper sacrifice. A sacrifice was an offering made to God by killing an animal and burning it on an altar, designed to make atonement for sin. It always implied the killing of the animal as an acknowledgment of the sinner that he deserved to die. It was the giving up of life, which was supposed to reside in the blood, (Rom 3:25,) and hence it was necessary that blood should be shed. Christ was such a sacrifice; and his love was shown in his being willing that his blood should be shed to save men.

For a sweet-smelling savour. 2Cor 2:15, where the word savour is explained. The meaning here is, that the offering which Christ made of himself to God was like the grateful and pleasant smell of incense, that is, it was acceptable to him. It was an exhibition of benevolence with which he was pleased, and it gave him the opportunity of evincing his own benevolence in the salvation of men. The meaning of this in the connexion here is, that the offering which Christ made was one of love. So, says Paul, do you love one another. Christ sacrificed himself by love, and that sacrifice was acceptable to God. So do you show love one to another. Sacrifice everything which opposes it, and it will be acceptable to God. He will approve all which is designed to promote love, as he approved the sacrifice which was made, under the influence of love, by his Son.

(a) "as Christ" Jn 13:34 (b) "sweet-smelling savour" Lev 1:9

But fornication. A common vice among the heathen then as it is now, and one into which they were in special danger of falling. Rom 1:29; 1Cor 6:18.

And all uncleanness. Impurity of life. Rom 1:24. Comp. Rom 6:9, Gall 5:19, Eph 4:19, Col 3:5.

Or covetousness. The connexion in which this word is found is remarkable. It is associated with the lowest and most debasing vices, and this, as well as those vices, was not once to be named among them. What was Paul's estimate, then, of covetousness? He considered it as an odious and abominable vice; a vice to be regarded in the same light as the most gross sin, and as wholly to be abhorred by all who bore the Christian name. See Eph 5:5. The covetous man, according to Paul, is to be ranked with the sensual, and with idolaters, (Eph 5:5,) and with those who are entirely excluded from the kingdom of God. Is this the estimate in which the vice is held now? Is it the view which professing Christians take of it? Do we not feel that there is a great difference between a covetous man and a man of impure and licentious life? Why is this? Because

(1.) it is so common;

(2.) because it is found among those who make pretensions to refinement and even religion;

(3.) because it is not so easy to define what is covetousness, as it is to define impurity of life; and

(4.) because the public conscience is seared, and the mind blinded to the low and groveling character of the sin. Yet is not the view of Paul the right view? Who is a covetous man? A man who, in the pursuit of gold, neglects his soul, his intellect, and his heart. A man who, in this insatiable pursuit, is regardless of justice, truth, charity, faith, prayer, peace, comfort, usefulness, conscience; and who shall say that there is any vice more debasing or degrading than this? The time may come, therefore, when the covetous man will be regarded as deserving the same rank in the public estimation with the most vicious, and when TO COVET will be considered as much opposed to the spirit of the gospel as any of the vices here named. When that time shall come, the world's conversion will probably be not a distant event.

Let it not be once named among you. That is, let it not exist; let there be no occasion for mentioning such a thing among you; let it be wholly unknown. This cannot mean that it is wrong to mention these vices for the purpose of rebuking them, or cautioning those in danger of committing them--for Paul himself in this manner mentions them here, and frequently elsewhere--but that they should not exist among them.

As becometh saints. As befits the character of Christians, who are regarded as holy. Literally, "as becometh holy ones"--αγιοις.

(c) "and all uncleanness" 1Cor 6:18, 1Thes 4:3 (d) "among you" Eph 5:12

Neither filthiness. That is, obscene or indecent conversation. Literally, that which is shameful, or deformed-- αισχροτης. The word does not elsewhere occur in the New Testament.

Nor foolish talking. This word--μωρολογια--does not occur elsewhere in the New Testament. It means that kind of talk which is insipid, senseless, stupid, foolish; which is not fitted to instruct, edify, profit--the idle chit-chat which is so common in the world. The meaning is, that Christians should aim to have their conversation sensible, serious, sincere remembering the words of the Lord Jesus, "that every idle word that men shall speak, they shall give account thereof in the day of judgment," Mt 12:36.

Nor jesting. ευτραπελια. This word occurs also nowhere else in the New Testament. It properly means, that which is well-turned, (ευ well, and τρεπω--to turn;) and then that which is sportive, refined, courteous; and then urbanity, humour, wit; and then jesting, levity--which is evidently the meaning here. The apostle would not forbid courteousness, or refinement of manners, (comp. 1Pet 3:8;) and the reference, therefore, must be to that which is light and trifling in conversation; to that which is known among us as jesting. It may be observed,

(1.) that courteousness is not forbidden in the Scriptures, but is positively required, 1Pet 3:8.

(2.) Cheerfulness is not forbidden--for if anything can make cheerful, it is the hope of heaven.

(3.) Pleasantry cannot be forbidden. I mean that quiet and gentle humour that arises from good-nature, and that makes one good-natured in spite of himself. Such are many of the poems of Cowper, and many of the essays of Addison in the "Spectator"-- benevolent humour which disposes us to smile, but not to be malignant; to be good-natured, but not to inspire levity. But levity and jesting, though often manifested by ministers and other Christians, are as inconsistent with true dignity as with the gospel. Where were they seen in the conversation of the Redeemer? Where in the writings of Paul?

Which are not convenient. That is, which are not fit or proper; which do not become the character of Christians. Rom 1:28. Christians should be grave and serious, though cheerful and pleasant. They should feel that they have great interests at stake, and that the world has too. They are redeemed--not to make sport; purchased with precious blood--for other purposes than to make men laugh. They are soon to be in heaven--and a man who has any impressive sense of that will habitually feel that he has muck else to do than to make men laugh. The true course of life is midway between moroseness and levity; sourness and lightness; harshness and jesting. Be benevolent, kind, cheerful, bland, courteous, but serious. Be solemn, thoughtful, deeply impressed with the presence of God and with eternal things, but pleasant, affable, and benignant. Think not a smile sinful; but think not levity and jesting harmless.

But rather giving of thanks. Thanks to God, or praises, are more becoming Christians than jesting. The idea here seems to be, that such employment would be far more appropriate to the character of Christians, than idle, trifling, and indelicate conversation. Instead, therefore, of meeting together for low wit and jesting; for singing songs, and for the vulgar discourse which often attends such "gatherings" of friends, Paul would have them come together for the purpose of praising God, and engaging in his service. Men are social in their nature; and if they do not assemble for good purposes, they will for bad ones. It is much more appropriate to the character of Christians to come together to sing praises to God, than to sing songs; to pray, than to jest; to converse of the things of redemption, than to tell anecdotes; and to devote the time to a contemplation of the world to come, than to trifles and nonsense.

(e) "which are not convenient" Rom 1:28

For this ye know. Be assured of this. The object here is, to deter from indulgence in those vices by the solemn assurance that no one who committed them could possibly be saved.

Nor unclean person. No one of corrupt and licentious life can be saved. See Rev 22:15.

Nor covetous man, who is an idolater. That is, he bestows on money the affections due to God. See Col 3:5. To worship money is as real idolatry as to worship a block of stone. If this be so, what an idolatrous world is this! How many idolaters are there in professedly Christian lands! How many, it is to be feared, in the church itself! And since every covetous man is certainly to be excluded from the kingdom of God, how anxious should we be to examine our hearts, and to know whether this sin may not lie at our door!

Hath any inheritance, etc. Such an one shall never enter heaven. This settles the inquiry about the final destiny of a large portion of the world; and this solemn sentence our conscience and all our views of heaven approve. Let us learn hence,

(1.) that heaven will be pure.

(2.) That it will be a desirable place--for who would wish to live always with the licentious and the impure?

(3.) It is right to reprove these vices, and to preach against them. Shall we not be allowed to preach against those sins which will certainly exclude men from heaven?

(4.) A large part of the world is exposed to the wrath of God. What numbers are covetous! What multitudes are licentious! In how many places is licentiousness openly and unblushingly practised! In how many more places in secret! And in how many more is the heart polluted, while the external conduct is moral; the soul corrupt, while the individual moves in respectable society!

(5.) What a world of shame will hell be! How dishonourable and disgraceful to be damned for ever, and to linger on in eternal fires, because the man was TOO POLLUTED to be admitted into pure society! Here, perhaps, he moved in fashionable life, and was rich, and honoured, and flattered; there he will be sent down to hell because his whole soul was corrupt, and because God would not suffer heaven to be contaminated by his presence!

(6.) What a doom awaits the covetous man! He, like the sensualist, is to be excluded from the kingdom of God. And what is to be his doom? Will he have a place apart from the common damned--a golden palace and a bed of down in hell? No. It will be no small part of his aggravation that he will be doomed to spend an eternity with those in comparison with whom on earth, perhaps, he thought himself to be pure as an angel of light.

(7.) With this multitude of the licentious mad the covetous, will sink to hell all who are not renewed and sanctified. What a prospect for the gay, the fashionable, the moral, the amiable, and the lovely, who have no religion! For all the impenitent and the unbelieving, there is but one home in eternity. Hell is less terrible from its penal fires and its smoke of torment, than from its being made up of the profane, the sensual, and the vile; and its supremest horrors arise from its being the place where shall be gathered all the corrupt and unholy dwellers in a fallen world; all who are so impure that they cannot be admitted into heaven. Why, then, will the refined, the moral, and the amiable not be persuaded to seek the society of a pure heaven? to be prepared for the world where holy beings dwell?

(a) "no whoremonger" Heb 13:4, Rev 22:15 (*) "whoremonger" "fornicator" (b) "an idolator" Col 3:5

Let no man deceive you. Let no one, by artful plans, persuade you that there will be no danger from practising these vices. We may suppose that they would be under strong temptations to mingle in the gay and festive scenes where these vices were not frowned on, or where they were practised; or that they might be tempted to commit them by some of the plausible arguments which were then used for theft indulgence. Many of their friends may have been in these circles; and they would endeavour to convince them that such were the customs which had been long practised, and that there could be no harm still in theft indulgence. Not a few philosophers endeavoured, as is well known, to defend some of these practices, and even practised them themselves. Rom 1:1 and following. It required, therefore, all the authority of an apostle to convince them, that however plausible were the arguments in defence of them, they certainly exposed those who practised them to the wrath of God.

For because of these things cometh the wrath of God. Rom 1:18; Rom 2:8; Rom 2:9.

Upon the children of disobedience. Mt 1:1; Rom 2:8.

(c) "with vain words" Jer 29:8,9 (1) "disobedience" "unbelief"

Be not ye therefore partakers with them. Since these things displease God, and expose to his wrath, avoid them.

For ye were sometimes darkness. Eph 2:11, Eph 2:12; 1Cor 6:11. The meaning here is, that they were themselves formerly sunk in the same ignorance, and practised the same abominations.

But now are ye light in the Lord. Light is the emblem of happiness, knowledge, holiness. The meaning is, that they had been enlightened by the Lord to see the evil of these practices, and that they ought, therefore, to forsake them.

Walk as children of light. Mt 1:1, on the use of the word son or children. The meaning here is, that they should live as became those who had been enlightened to see the evil of sin, and the beauty of virtue and religion. Comp. Jn 12:36, where the same phrase occurs.

(d) "ye were sometimes" Eph 2:11,12 (e) "in the lord" 1Thes 5:5 (f) "of light" Jn 12:36

For the fruit of the Spirit. That is, since the Holy Spirit, through the gospel, produces goodness, righteousness, and truth, see that you exhibit these in your lives, and thus show that you are the children of light. On the fruits of the Spirit, Gall 5:22,23.

Is in all goodness. Is seen in producing all kinds of goodness. He who is not good is not a Christian.

(g) "of the Spirit" Gall 5:22

Proving what is acceptable unto the Lord. That is, "Walk as children of light, Eph 5:8, thus showing what is acceptable to the Lord." Rosenmuller supposes that the participle is used here instead of the imperative. The meaning is, that by so living you will make a fair trial of what is acceptable to the Lord. The result on your happiness, in this life and the next, will be such as to show that such a course is pleasing in his sight. Dr. Chandler, however, renders it as meaning that by this course they would show that they discerned and approved of what was acceptable to the Lord. Rom 12:2, where a similar form of expression occurs.

(h) "what is acceptable" Rom 12:2

And have no fellowship. See the sentiment here expressed fully explained 2Cor 6:14 and following.

The unfruitful works. The deeds of darkness that produce no benefit to the body or the soul. The word unfruitful is here used in contrast with the "fruit of the Spirit," Eph 5:9.

But rather reprove them. By your life, your conversation, and all your influence. This is the business of Christians. Their lives should be a standing rebuke of a sinful world, and they should be ever ready to express their disapprobation of its wickedness in every form.

(a) "with the unfruitful works" 1Cor 5:9,11 (b) "reprove them" 1Timm 5:20

For it is a shame even to speak, etc. Comp. Rom 1:24; also Rom 1:25-32. It is still a shame to speak of the practices of the heathen. Missionaries tell us that they cannot describe the images on the car of Juggernaut, or tell us what is done in the idol temples. All over the world the same thing is true. The cheek of modesty and virtue would be suffused with shame at the very mention of what is done by the worshippers of idols; and the same is true of what is done by multitudes in Christian lands, who are not worshippers of idols. Their deeds cannot be described in the circles of the refined and the delicate; they cannot be told in the presence of mothers and sisters. Is there not emphasis here in the words, "even to SPEAK of those things?" If the apostle would not allow, them to name those things, or to speak of them, is it wise or safe for Christians now to be familiar with the accounts of those practices of pollution, and for ministers to portray them in the pulpit, and for the friends of "moral reform" to describe them before the world? The very naming of those abominations often produces improper associations in the mind; the description creates polluting images before the imagination; the exhibition of pictures, even for the purpose of condemning them, defiles the soul. There are some vices which, from the corruptions of the human heart, cannot be safely described; and it is to be feared that, under the plea of faithfulness, many have done evil by exciting improper feelings, where they should only have alluded to the crime, and then spoken in thunder. Paul did not describe these vices, he denounced them; he did not dwell upon them long enough for the imagination to find employment, and to corrupt the soul. He mentioned the vice, and then he mentioned the wrath of God; he alluded to the sin, and then he spoke of the exclusion from heaven. Comp. 1Cor 6:18.

Which are done of them in secret. Many have supposed that there is an allusion here to the "mysteries" which were celebrated in Greece, usually at night, and far from the public eye. Many of these were indeed impure and abominable, but there is no necessity for supposing that there is such an allusion here. The reference may be to the vices which were secretly practised then as now; the abominations which flee from the eye of day, and which are performed far from the public gaze.

But all things that are reproved. Marg., discovered. The word here used properly means proved, demonstrated, reproved, or convicted, Jn 16:8; but it seems here to be used in the sense of disclosed, or discovered. The sense is, that its true nature is demonstrated; that is, it is made known.

Are made manifest by the light. The sense is, "Light is the means of seeing what things are. We discern their form, nature, appearance by it. So it is with the gospel---the light of the world. It enables us to see the true nature of actions. They are done in darkness, and are like objects in the dark. Their form and nature cannot then be known; but, when the light shines, we see what they are." Comp. Jn 3:20, Jn 3:21.

For whatsoever doth make manifest is light. "Anything which will show the real form and nature of an object deserves to be called light." Of the truth of this no one can doubt. The meaning in this connexion is, that that system which discloses the true nature of what is done by the heathen deserves to be considered as light; and that the gospel, which does this, should be regarded as a system of light and truth. It discloses the odiousness and vileness, and it stands thus in strong contrast with all the false and abominable systems which have upheld or produced those vices.

(1) "reproved" "discovered" (c) "by the light" Jn 3:20,21

Wherefore he saith. Marg., or it. διολεγει. The meaning may be, either that the Lord says, or the Scripture. Much difficulty has been experienced in endeavouring to ascertain where this is said. It is agreed on all hands that it is not found, in so many words, in the Old Testament. Some have supposed that the allusion is to Isa 26:19, "Thy dead men shall live--awake and sing, ye that dwell in the dust, for thy dew is as the dew of herbs," etc. But the objections to this are obvious and conclusive.

(1.) This is not a quotation of that place, nor has it a resemblance to it, except in the word" awake."

(2.) The passage in Isaiah refers to a different matter, and has a different sense altogether. Isa 26:19. To make it refer to those to whom the gospel comes is most forced and unnatural. Others have supposed that the reference is to Isa 60:1-3, "Arise, shine; for thy light is come," etc. But the objection to this is not less decisive.

(1.) It is not a quotation of that passage, and the resemblance is very remote, if it can be seen at all.

(2.) That is addressed to the church, calling on her to let her light shine; this, to awake and arise from the dead, with the assurance that Christ would give them light. The exhortation here is to Christians, to avoid the vices of the heathen around them; the exhortation in Isaiah is to the church, to rejoice and exult in view of the fact that the day of triumph had come, and that the heathen were to be converted, and to come in multitudes and devote themselves to God. In the design of the two passages there is no resemblance. Some have supposed that the words are taken from some book among the Hebrews which is now lost. Epiphanius supposed that it was a quotation from a prophecy of Elijah; Syncellus and Euthalius, from some writing of Jeremiah; Hippolytus, from the writing of some now unknown prophet. Jerome supposed it was taken from some apocryphal writings. Grotius supposes that it refers to the word light Eph 5:13, and that the sense is, "That light says; that is, that a man who is pervaded by that light, let him so say to another." Heumann, and after him Storr, Michaelis, and Jenning, (Jewish Ant. ii. 252,) suppose that the reference is to a song or hymn that was sung by the early Christians, beginning in this manner, and that the meaning is, "Wherefore, as it is said in the hymns which we sing, ' Awake, thou that sleepest; Arise from the dead; Christ shall give thee light.'" Others have supposed that there is an allusion to a sentiment which prevailed among the Jews, respecting the significancy of blowing the trumpet on the first day of the month, or the feast of the new moon. Maimonides conjectures that that call of the trumpet, especially in the month Tisri, in which the great day of atonement occurred, was designed to signify a special call to repentance; meaning, "You who sleep, arouse from your slumbers; search and try yourselves; think on your Creator; repent, and attend to the salvation of the soul." Burder, in Ros. Alt. u. neu. Morgenland, in loc. But all this is evidently conjecture. I see no evidence that Paul meant to make a quotation at all. Why may we not suppose that he speaks as an inspired man, and that he means to say, simply, that God now gives this command, or that God now speaks in this way? The sense then would be, "Be separate from sinners. Come out from among the heathen. Do not mingle with their abominations; do not name them. You are the children of light; and God says to you, Awake from false security, rouse from the death of sin, and Christ shall enlighten you." Whatever be the origin of the sentiment in this verse, it is worthy of inspiration, and accords with all that is elsewhere said in the Scriptures.

Awake thou that sleepest. Arouse from a state of slumber and false security. Sleep and death are striking representations of the state in which men are by nature. In sleep we are, though living, insensible to any danger that may be near; we are unconscious of what may be going on around us; we hear not the voice of our friends; we see not the beauty of the grove or the landscape; we are forgetful of our real character and condition. So with the sinner. It is as if his faculties were locked in a deep slumber. He hears not when God calls; he has no sense of danger; he is insensible to the beauties and glories of the heavenly world; he is forgetful of his true character and condition. To see all this, he must be first awakened; and hence this solemn command is addressed to man. He must rouse from this condition, or he cannot be saved. But can he awaken himself? Is it not the work of God to awaken a sinner? Can he rouse himself to a sense of his condition and danger? How do we do in other things? The man that is sleeping on the verge of a dangerous precipice we would approach, and say, "Awake, you are in danger." The child that is sleeping quietly in its bed, while the flames are bursting into the room, we would rouse, and say, "Awake, or you will perish." Why not use the same language to the sinner slumbering on the verge of ruin, in a deep sleep, while the flames of wrath are kindling around him? We have no difficulty in calling on sleepers elsewhere to awake when in danger; how can we have any difficulty when speaking to the sinner?

And arise from the dead. The state of the sinner is often compared to death. Eph 2:1. Men are by nature dead in sins; yet they must rouse from this condition, or they will perish. How singular, it may be said, to call upon the dead to rise! How could they raise themselves up? Yet God speaks thus to men, and commands them to rise from the death of sin. Learn then,

(1.) that men are not dead in sin in any such sense that they are not moral agents, or responsible.

(2.) That they are not dead in any such sense that they have no power of any kind.

(3.) That it is right to call on sinners to arouse from their condition, and live.

(4.) That they must put forth their efforts as if they were to begin the work themselves, without waiting for God to do it for them. They are to awake; they are to arise. It is not God who is to awake; it is not Christ who is to arise. It is the sinner who is to awake from his slumber, and arise from the state of death; nor is he to wait for God to do the work for him.

And Christ shall give thee light. Christ is the light of the world. Jn 1:4, Jn 1:9; Jn 8:12; Heb 1:3.

The idea here is, that if they will use all the powers with which God has endowed them, and arouse from their spiritual slumber, and make an appropriate effort for salvation, then they may expect that Christ will shine upon them, and bless them in their efforts. This is just the promise that we need, and it is all that we need. All that man can ask is, that if he will make efforts to be saved, God will bless those efforts, so that they shah not be in vain. Faculties of mind have been given us to be employed in securing our salvation; and if we will employ them as they were intended to be employed, we may look for the Divine aid; if not, we cannot expect it. "God helps those who help themselves ;" and they who will make no effort for their salvation must perish, as they who will make no effort to provide food must starve. This command was indeed addressed at first to Christians; but it involves a principle which is applicable to all. Indeed, the language here is rather descriptive of the condition of impenitent sinners than of Christians. In a far more important sense they are "asleep," and are "dead;" and with the more earnestness, therefore, should they be entreated to awake, and to rise from the dead, that Christ may give them light.

(2) "he saith" "it" (d) "Awake" Isa 60:1

See then that ye walk circumspectly. Carefully, anxiously, solicitous lest you fall into sin. The word rendered "circumspectly" --ακριβως--means, diligently; and the idea here is, that they were to take special pains to guard against the temptations around them, and to live as they ought to.

Not as fools, but as wise. Not as the people of this world live, indulging in foolish pleasures and desires, but as those who have been taught to understand heavenly wisdom, and who have been made truly wise.

(a) "circumspectly" Col 4:5

Redeeming the time. The word here rendered redeeming, means, to purchase; to buy up from the possession or power of any one; and then to redeem, to set free--as from service or bondage. Gall 3:13. Here it means, to rescue or recover our time from waste; to improve it for great and important purposes. Because the days are evil. Because the times in which you live are evil. There are many allurements and temptations that would lead you away from the proper improvement of time, and that would draw you into sin. Such were those that would tempt them to go to places of sinful indulgence and revelry, where their time would be wasted, and worse than wasted. As these temptations abounded, they ought therefore to be more especially on their guard against a sinful and unprofitable waste of time. This exhortation may be addressed to all, and is applicable to all periods. The sentiment is, that we ought to be solicitous to improve our time to some useful purpose, because there are, in an evil world, so many temptations to waste it. Time is given us for most valuable purposes. There are things enough to be done to occupy it all, and no one need have it hang heavy on his hands. He that has a soul to be saved from eternal death need not have one idle moment. He that has a heaven to win has enough to do to occupy all his time. Man has just enough given him to accomplish all the purposes which God designs, and God has not given him more than enough. They redeem their time who employ it

(1.) in gaining useful knowledge;

(2.) in doing good to others;

(3.) in employing it for the purpose of an honest livelihood for themselves and families;

(4.) in prayer and self-examination, to make the heart better;

(5.) in seeking salvation, and in endeavouring to do the will of God. They are to redeem time from all that would waste and destroy it--like recovering marshes and fens to make them rich meadows and vineyards. There is time enough wasted by each sinner to secure the salvation of the soul; time enough wasted to do all that is needful to be done to spread religion around the world, and to save the race. We should still endeavour to redeem our time for the same reasons which are suggested by the apostle--because the days are evil. There are evil influences abroad; allurements and vices that would waste time, and from which we should endeavour to rescue it. There are evil influences tending to waste time

(1.) in the allurements to pleasure and amusement in every place, and especially in cities;

(2.) in the temptations to novel-reading, consuming the precious hours of probation to no valuable purpose;

(3.) in the temptations of ambition, most of the time spent for which is wholly thrown away, for few gain the prize, and when gained, it is all a bauble, not worth the effort;

(4.) in dissipation--for who can estimate the amount of valuable tune that is worse than thrown away in the places of revelry and dissipation?

(5.) in wild and visionary plans--temptations to which abound in all lands, and pre-eminently in our own;

(6.) and in luxurious indulgence--in dressing, and eating, and drinking.

(b) "days are evil" Ps 37:19

Be ye not unwise. Be not fools in the employment of your time, and in you manner of life. Show true wisdom by endeavouring to understand what the will of the Lord is, and then doing it.

(*) "unwise" "inconsiderate" (c) "the will" Jn 7:17

And be not drunk with wine. A danger to which they were exposed, and a vice to which those around them were much addicted. Lk 21:34. It is not improbable that in this verse there is an allusion to the orgies of Bacchus, or to the festivals celebrated in honour of that heathen god. He was "the god of wine," and, during those festivals, men and women regarded it as an acceptable act of worship to become intoxicated, and with wild songs and cries to run through streets, and fields, and vineyards. To these things the apostle opposes psalms, and hymns, and spiritual songs, as much more appropriate modes of devotion, and would have the Christian worship stand out in strong contrast with the wild and dissolute habits of the heathen. Plato says, that while those abominable ceremonies in the worship of Bacchus continued, it was difficult to find in all Attica a single sober man. Rosenmuller, Alt. u. neu. Morgenland, in loc. On the subject of wine, and the wines used by the ancients, Jn 2:10, Jn 2:11. We may learn from this verse,

(1.) that it was not uncommon in those times to become intoxicated on wine; and,

(2.) that it was positively forbidden. All intoxication is prohibited in the Scriptures--no matter by what means it is produced. There is, in fact, but one thing that produces intoxication. It is alcohol--the poisonous substance produced by fermentation. This substance is neither created nor changed, increased nor diminished, by distillation. It exists in the cider, the beer, and the wine, after they are fermented, and the whole process of distillation consists in driving it off by heat, and collecting it in a concentrated form, and so that it may be preserved. But distilling does not make it, nor change it. Alcohol is precisely the same thing in the wine that it is in the brandy after it is distilled; in the cider or the beer that it is in the whisky or the rum; and why is it right to become intoxicated on it in one form rather than another? Since therefore there is danger of intoxication in the use of wine, as well as in the use of ardent spirits, why should we not abstain from one as well as the other? How can a man prove that it is right for him to drink alcohol in the form of wine, and that it is wrong for me to drink it in the form of brandy or rum?

Wherein is excess. There has been much difference of opinion about the word here rendered excess--ασωτια. It occurs only in two other places in the New Testament, where it is rendered riot, Tit 1:6 1Pet 4:4. The adjective occurs once, Lk 15:13, where it is rendered riotous. The word (derived, according to Passow, from α, and σωζω to save, deliver means that which is unsafe; not to be recovered; lost beyond recovery; then that which is abandoned to sensuality and lust; dissoluteness, debauchery, revelry. The meaning here is, that all this follows the use of wine. Is it proper, then, for Christians to be in the habit of drinking it? "Wine is so frequently the cause of this, by the ungrateful abuse of the bounty of Providence in giving it, that the enormity is represented, by a very strong and beautiful figure, as contamed in the very liquor." Doddridge.

But be filled with the Spirit. The Holy Spirit. How much more appropriate to Christians than to be filled with the spirit of intoxication and revelry! Let Christians, when about to indulge in a glass of wine, think of this admonition. Let them remember that their bodies should be the temple of the Holy Ghost, rather than a receptacle for intoxicating drinks. Was any man ever made a better Christian by the use of wine? Was any minister ever better fitted to counsel an anxious sinner, or to pray, or to preach the gospel, by the use of intoxicating drinks? Let the history of wine-drinking and inteperate clergymen answer.

(d) "drunk with wine" Lk 21:34 (+) "excess" "dissoluteness"

Speaking to yourselves. Speaking among yourselves, that is, endeavouring to edify one another, and to promote purity of heart by songs of praise. This has the force of a command, and it is a matter of obligation on Christians. From the beginning, praise was an important part of public worship, and is designed to be to the end of the world. 1Cor 14:16. Nothing is more clear than that it was practised by the Saviour himself and the apostles, Mt 26:30, and by the primitive church, as well as by the great body of Christians in all ages.

In psalms. The Psalms of David were sung by the Jews at the temple, and by the early Christians, Mt 26:30, and the singing of those Psalms has constituted a delightful part of public worship in all ages. They speak the language of devotion at all times, and a large part of them are as well fitted to the services of the sanctuary now as they were when first composed.

And hymns. It is not easy to determine precisely what is the difference in the meaning of the words here used, or to designate the kind of compositions which were used in the early churches. A hymn is properly a song or ode in honour of God. Among the heathen it was a song in honour of some deity. With us now it denotes a short poem, composed for religious service, and sung in praise to God. Such brief poems were common among the heathen, and it was natural that Christians should early introduce and adopt them. Whether any of them were composed by the apostles it is impossible now to determine, though the presumption is very strong that, if they had been, they would have been preserved with as much care as their epistles, or as the Psalms. One thing is proved clearly by this passage, that there were other compositions used in the praise of God than the Psalms of David; and if it was right then to make use of such compositions, it is now. They were not merely "psalms" that were sung, but there were hymns and odes.

Spiritual songs. Spiritual odes--ωδαις. Odes or songs relating to spiritual things in contradistinction from those which were sung in places of festivity and revelry. An ode is properly a short poem or song adapted to be set to music, or to be sung; a lyric poem. In what way these were sung it is now vain to conjecture. Whether with or without instrumental accompaniment; whether by a choir or by the assembly; whether by an individual only, or whether they were by responses, it is not possible to decide from anything in the New Testament. It is probable that it would be done in the most simple manner possible. Yet, as music constituted so important a part of the worship of the temple, it is evident that the early Christians would be by no means indifferent to the nature of the music which they had in their churches. And as it was so important a part of the worship of the heathen gods, and contributed so much to maintain the influence of heathenism, it is not unlikely that the early Christians would feel the importance of making their music attractive, and of making it tributary to the support of religion. If there is attractive music at the banquet and in the theatre, contributing to the maintenance of amusements where God is forgotten, assuredly the music of the sanctuary should not be such as to disgust those of pure and refined taste.

Singing. αδοντες. The prevailing character of music in the worship of God should be vocal. If instruments are employed. they should be so subordinate that the service maybe characterized as singing.

And making melody. Melody is an agreeable succession of sounds; a succession so regulated and modulated as to please the ear. It differs from harmony, inasmuch as melody is an agreeable succession of sounds by a single voice; harmony consists in the accordance of different sounds. It is not certain, however, that the apostle here had reference to what is properly called melody. The word which he uses--ψαλλω means to touch, twitch, pluck as the hair, the beard; and then to twitch a string--to twang it --as the string of a bow, and then the string of an instrument of music. It is most frequently used in the sense of touching or playing a lyre, or a harp; and then it denotes to make music in general, to sing--perhaps usually with the idea of being accompanied with a lyre or harp. It is used, in the New Testament, only in Rom 15:9, 1Cor 14:15, where it is translated sing; in Jas 5:13, where it is rendered sing psalms, and in the place before us. The idea here is that of singing in the heart, or praising God from the heart. The psalms, and hymns, and songs were to be sung so that the heart should be engaged, and not so as to be mere music, or a mere external performance. On the phrase "in the heart," 1Cor 14:15.

To the Lord. In praise of the Lord, or addressed to him. Singing, as here meant, is a direct and solemn act of worship, and should be considered such as really as prayer. In singing we should regard ourselves as speaking directly to God, and the words, therefore, should be spoken with a solemnity and awe becoming such a direct address to the great JEHOVAH. So Pliny says of the early Christians, Carmenque Christo quasi Dee dicere secure invieem--" and they sang among themselves hymns to Christ as God." If this be the true nature and design of public psalmody, then it follows

(1.) that all should regard it as an act of solemn worship in which they should engage--in heart at least, if they cannot themselves sing.

(2.) Public psalmody should not be entrusted wholly to the light and gay --to the trifling and careless part of a congregation.

(3.) They who conduct this part of public worship ought to be pious. The leader ought to be a Christian; and they who join in it ought also to give their hearts to the Redeemer. Perhaps it would not be proper to say absolutely that no one who is not a professor of religion should take part in the exercises of a choir in a church; but there can be no error in saying that such persons ought to give themselves to Christ, and to sing from the heart. Their voices would be none the less sweet; their music no less pure and beautiful; nor could their own pleasure in the service be lessened. A choir of sweet singers in a church-- united in the same praises here--ought to be prepared to join in the same praises around the throne of God.

(a) "psalms" Col 3:16 (b) "singing" Ps 147:7 (c) "heart" Ps 57:7,8

Giving thanks always. This is probably designed to be connected with the preceding verse, and to denote that the proper subject of psalms and hymns is thanksgiving and praise. This is indeed always the main design, and should be so regarded; and this part of worship should be so conducted as to keep up in the heart a lively sense of the mercy and goodness of God.

For all things. υπερπαντων for all things, or all persons. Dr. Barrow supposes that the meaning here is, that they were to give thanks for all persons, and to regard themselves as under obligations to give thanks for the mercies bestowed upon the human race, in accordance with the idea expressed in the Liturgy of the Episcopal Church, "We, thine unworthy servants, do give thee most humble and hearty thanks for all thy goodness and loving-kindness to us and to all men." This idea is beautiful; and it accords with the requirements of the Scriptures elsewhere. 1Timm 2:1, "I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men." Such is the duty of Christians; and I see no departure from the fair meaning of the words here, in supposing that the apostle may have designed to express such an idea. The sense, according to this, would be, that we are to praise God for his general mercy to mankind; for all the happiness which mortals are permitted to enjoy; for the love of God to mankind in creation, in providence, and in redemption--just as a grateful child will give thanks for all the kindness shown to his brothers and sisters. One obvious effect of this would be to overcome selfishness, and to make us rejoice in the happiness of others as well as in our own. Another effect would be to make us feel a deeper interest in the condition of our fellow-creatures. Another would be to elevate and enlarge our conceptions of the goodness or God--directing the mind to all the favours which he has bestowed on the race. Man has much for which to be grateful; and the duty of acknowledging the mercy of God to the race should not be forgotten. We are often prone so to magnify our calamities, and to contemplate the woes of the race, that we overlook the occasions for gratitude; and we should, therefore, look upon the mercies which we enjoy as well as the miseries which we endure, that our hearts may be right. He who looks only on his trials will soon find his mind soured and complaining; he who endeavours to find how many occasions for gratitude he has, will soon find the burden of his sorrows alleviated, and his mind tranquil and calm. Yet, if the words here are to be taken as in our translation, "for all things," they are full of force and beauty. At the close of life, and in heaven, we shall see occasion to bless God for all his dealings with us. We shall see that we have not suffered one pang too much, or been required to perform one duty too severe. We shall see that all our afflictions, as well as our mercies, were designed for our good, and were needful for us. Why, then, should we not bless God in the furnace, as well as in the palace; on a bed of pain, as well as on a bed of down; in want, as well as when sitting down at the splendid banquet? God knows what is best for us; and the way in which he leads us, mysterious though it seem to be now, will yet be seen to have been full of goodness and mercy.

Unto God and the Father. Or, "to God, even the Father." It cannot mean to God as distinguished from the Father, or first to God and then to the Father, as if the Father were distinct from God. The meaning is, that thanks are to be given specially to God the Father--the great Author of all mercies, and the Source of all blessings.

In the name of our Lord Jesus Christ. That is, through his mediation, or trusting in him. Jn 14:13. The meaning is, that we are always to approach God through the mediation of the Lord Jesus. When we ask for mercy, it is to be on his account, or through his merits; when we plead for strength and grace to support us in trial, it is to be in dependence on him; and when we give thanks, it is to be through him, and because it is through his intervention that we receive all blessings, and by his merits that even the gratitude of beings so sinful as we are can be accepted.

(d) "thanks always" Isa 63:7 (*) "Father" "even the Father"

Submitting yourselves one to another. Maintaining due subordination in the various relations of life. This general principle of religion the apostle proceeds now to illustrate in reference to wives, Eph 5:22-24; to children, Eph 6:1-3; and to servants, Eph 6:5-8. At the same time that he enforces this duty of submission, however, he enjoins on others to use their authority in a proper manner, and gives solemn injunctions that there should be no abuse of power. Particularly he enjoins on husbands the duty of loving their wives with all tenderness, Eph 5:25-33; on fathers, the duty of treating their children so that they might easily obey them, Eph 6:4; and on masters, the duty of treating their servants with kindness, remembering that they have a Master also in heaven, Eph 6:9. The general meaning here is, that Christianity does not break up the relations of life, and produce disorder, lawlessness, and insubordination; but that it will confirm every proper authority, and make every just yoke lighter. Infidelity is always disorganizing; Christianity never.

Wives, submit yourselves unto your own husbands. On this passage, 1Cor 11:3, also 1Cor 11:4-9. The duty of the submission of the wife to her husband is everywhere enjoined in the Scriptures. See 1Pet 3:1, Col 3:18, Tit 2:5. While Christianity designed to elevate the character of the wife, and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy all subordination and authority. Man, by the fact that he was first created; that the woman was taken from him; that he is better qualified for ruling than she is, is evidently designed to be at the head of the little community that constitutes a family. In many other things woman may be his equal; in loveliness, and grace, and beauty, and tenderness, and gentleness, she is far his superior; but these are not the qualities adapted for government. Their place is in another sphere; and there, man should be as cautious about invading her prerogative, or abridging her liberty, as she should be about invading the prerogative that belongs to him. In every family there should be a head--some one who is to be looked up to as the counsellor and the ruler; some one to whom all should be subordinate. God has given that prerogative to man; and no family prospers where that arrangement is violated. Within proper metes and limits, therefore, it is the duty of the wife to obey, or to submit herself to her husband. Those limits are such as the following:

1. In domestic arrangements, the husband is to be regarded as the head of the family; and he has a right to direct as to the style of living, the expenses of the family, the clothing, etc.

2. In regard to the laws which are to regulate the family, he is the head. It is his to say what is to be done; in what way the children are to employ themselves, and to give directions in regard to their education, etc.

3. In business matters, the wife is to submit to the husband. She may counsel with him, if he chooses; but the affairs of business and property are under his control, and must be left at his disposal.

4. In everything, except that which relates to conscience and religion, he has authority. But there his authority ceases. He has no right to require her to commit an act of dishonesty, to connive at wrong-doing, to visit a place of amusement which her conscience tells her is wrong, nor has he a right to interfere with the proper discharge of her religious duties. He has no right to forbid her to go to church at the proper and usual time, or to make a profession of religion when she pleases. He has no right to forbid her endeavouring to exercise a religious influence over her children, or to endeavour to lead them to God. She is bound to obey God, rather than any man, Acts 4:19 and when even a husband interferes in such cases, and attempts to control her, he steps beyond his proper bounds, and invades the prerogative of God, and his authority ceases to be binding. It ought to be said, however, that in order to justify her acting independently in such a case, the following things are proper:

(1.) It should be really a case of conscience--a case where the Lord has plainly required her to do what she proposes to do--and not a mere matter of whim, fancy, or caprice.

(2.) When a husband makes opposition to the course which a wife wishes to pursue in religious duties, it should lead her to re-examine the matter, to pray much over it, and to see whether she cannot, with a good conscience, comply with his wishes.

(3.) If she is convinced that she is right, she should still endeavour to see whether it is not possible to win him to her views, and to persuade him to accord with her, see 1Pet 3:1. It is possible that, if she does right, he may be persuaded to do right also.

(4.) If she is constrained, however, to differ from him, it should be with mildness and gentleness. There should be no reproach, and no contention. She should simply state her reasons, and leave the event to God.

(5.) She should, after this, be a better wife, and put forth more and more effort to make her husband and family happy. She should show that the effect of her religion has been to make her love her husband and children more; to make her more and more attentive to her domestic duties, and more and more kind in affliction. By a life of pure religion, she should aim to secure what she could not by her entreaties--his consent that she should live as she thinks she ought to, and walk to heaven in the path in which she believes that her Lord calls her. While, however, it is to be conceded that the husband has authority over the wife, and a right to command in all cases that do not pertain to the conscience, it should be remarked,

(1.) that his command should be reasonable and proper.

(2.) He has no right to require anything wrong, or contrary to the will of God.

(3.) WHERE COMMANDS BEGIN in this relation, HAPPINESS USUALLY ENDS; and the moment a husband requires a wife to do anything, it is usually a signal of departing or departed affection and peace. When there are proper feelings in both parties in this relation, there will be no occasion either to command or to obey. There should be such mutual love and confidence, that the known wish of the husband should be a law to the wife; and that the known desires of the wife should be the rule which he would approve. A perfect government is that where the known wish of the lawgiver is a sufficient rule to the subject. Such is the government of heaven; and a family on earth should approximate as nearly as possible to that.

As unto the Lord. As you would to the Lord, because the Lord requires it, and has given to the husband this authority.

(a) "submit" 1Pet 3:1, Col 3:18

For the husband is the head of the wife. 1Cor 11:3.

As Christ is the head of the church. As Christ rules over the church, and has a right to direct and control it.

And he is the saviour of the body. That is, of the church, represented as his body. Eph 1:23. The idea here seems to be, that as Christ gave himself to save his body, the church; as he practised self-denial, and made it an object of intense solicitude to preserve that church, so ought the husband to manifest a similar solicitude to make his wife happy, and to save her from want, affliction, and pain. He ought to regard himself as her natural protector; as bound to anticipate and provide for her wants; as under obligation to comfort her in trial, even as Christ does the church. What a beautiful illustration of the spirit which a husband should manifest is the care which Christ has shown for his "bride," the church, Eph 5:25; also Eph 5:26-29.

In every thing. In everything which is not contrary to the will of God. Eph 1:23.

Husbands, love your wives. The duty of the wife is to obey; the right of the husband is to command. But the apostle would guard against the abuse of that right by enjoining the manifestation of such a spirit on the husband as would secure obedience on the part of the wife. He proceeds, therefore, to show that the husband, in all his intercourse with the wife, should manifest the same spirit which the Lord Jesus did towards the church; or, in other words, he holds up the conduct of the Redeemer towards the church as the model for a husband to imitate. If a husband wished a rule that would be short, simple, clear, and efficacious, about the manner in which he should regard and treat his wife, he could not find a better one than that here suggested.

Even as Christ loved the Church. This was the strongest love that has ever been evinced in this world. It follows, that a husband is in no danger of loving his wife too much, provided she be not loved more than God. We are to make the love which Christ had for the church the model.

And gave himself for it. Gave himself to die to redeem it. The meaning here is, that husbands are to imitate the Redeemer in this respect. As he gave himself to suffer on the cross to save the church, so we are to be willing to deny ourselves and to bear toil and trial, that we may promote the happiness of the wife. It is the duty of the husband to toil for her support; to provide for her wants; to deny himself of rest and ease, if necessary, in order to attend on her in sickness; to go before her in danger; to defend her if she is in peril; and to be ready to die to save her. Why should he not be? If they are shipwrecked, and there is a single plank on which safety can be secured, should he not be willing to place her on that, and see her safe at all hazards to himself? But there may be more implied in this than that a man is to toil, and even to lay down his life for the welfare of his wife. Christ laid down his life to save the church; and a husband should feel that it should be one great object of his life to promote the salvation of his wife. He is bound so to live as not to interfere with her salvation, but so as to promote it in every way possible. He is to furnish her all the facilities that she may need, to enable her to attend on the worship of God; and to throw no obstacles in her way. He is to set her the example; to counsel her if she needs counsel; and to make the path of salvation as easy for her as possible. If a husband has the spirit and self-denial of the Saviour, he will regard no sacrifice too great if he may promote the salvation of his family.

(*) "gave himself" "gave up himself"

That he might sanctify. The great object of the Redeemer was to purify and save the church. The meaning here is, that a husband is to manifest similar love towards his wife, and a similar desire that she should be prepared to "walk before him in white."

And cleanse it with the washing of water. In all this there is an allusion, doubtless, to the various methods of purifying and cleansing those who were about to be married, and who were to be united to monarchs as their brides. In some instances this previous preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents. See Est 2:12--"Six months with oil of myrrh, and six months with sweet odours, and with other things for the purifying of women." Comp. Ps 45:13,14, Eze 16:7-14. As such a virgin was purified and prepared for her husband by washing and by anointing, so the church is to be prepared for Christ. It is to be made pure and holy. Outwardly there is to be the application of water--the symbol of purity; and within there is to be holiness of heart. 2Cor 11:2, where Paul says of the Corinthians, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ."

By the word. There has been much diversity of opinion respecting the meaning of this. Probably the sense of the expression is, that all this was to be accomplished by the instrumentality of the truth --the word of God. By that truth they were to be sanctified, Jn 17:17; and in accordance with that the whole work, from the commencement to the dose, was to be accomplished. It was not by external ceremonies, and not by any miraculous power on the heart, but by the faithful application of truth to the heart.

(a) "of water" Tit 3:5

That he might present it to himself. In the last day, when he shall receive the church as his spouse to heaven, Rev 21:9. Perhaps the word prepare would better express the sense here than present--that he may prepare it for himself as a holy church. Tindal renders it, "to make it unto himself."

A glorious Church. A church full of honour, splendour, beauty. The idea of shining, or of being bright, would convey the sense here. Probably there is still here an allusion to a bride "adorned for her husband," Rev 21:2, Ps 45:9-14; and the idea is, that the church will be worthy of the love of the Bridegroom, to whom it will then be presented.

Not having spot. Not having a stain, a defect, or any impurity--still retaining the allusion to a bride, and to the care taken to remove every blemish.

Or wrinkle. In the rigour and beauty of youth; like a bride in whom here is no wrinkle of age.

Or any such thing. Nothing to deform, disfigure, or offend. To this beautiful illustration of the final glory of the church, the apostle was led by the mention of the relation of the husband and the wife. It shows

(1.) the tendency of the thoughts of Paul. He delighted to allow the associations in his mind, no matter what the subject was, to draw him along to the Redeemer.

(2.) The passage here shows us what the church will yet be. There will be a period in its history when there shall not be any imperfection; when there shall be neither spot, nor wrinkle, nor any such thing. In heaven all will be pure. On earth we are preparing for that world of purity; and it cannot be denied that here there is much that is imperfect and impure. But in that future world, where the church shall be presented to Christ, clothed in the robes of salvation, there shall not be one unholy member, one deceiver or hypocrite, one covetous or avaricious man, one that shall pain the hearts of the friends of purity by an unholy life. And in all the millions that shall be gathered there out of every land, and people, and tongue, and age, there shall be no envy malice, backbiting, pride, vanity, worldliness; there shall be no annoying and vexing conflict in the heart with evil passions, "nor any such thing." How different from the church as it is now; and how we should pant for that blessed world!

(b) "it to himself" Jude 1:24 (c) "or wrinkles" Song 4:7

So ought men to love their wives as their own bodies. Because they are one flesh, Eph 5:31. This is the subject on which Paul had been speaking, and from which he had been diverted by the allusion to the glorified church. The doctrine here is, that a husband should have the same care for the comfort of his wife which he has. for himself. He should regard her as one with himself; and as he protects his own body from cold and hunger, and, when sick and suffering, endeavours to restore it to health, so he should regard and treat her.

He that loveth his wife loveth himself.

(1.) Because she is one with him, and their interests are identified.

(2.) Because, by this, he really promotes his own welfare, as much as he does when he takes care of his own body. A man's kindness to his wife will be more than repaid by the happiness which she imparts; and all the real solicitude which he shows to make her happy, will come to more than it costs. If a man wishes to pro- mote his own happiness in the most effectual way, he had better begin by showing kindness to his wife.

(*) "men" "husbands"

For no man ever yet hated his own flesh. This is urged as an argument why a man should love his wife, and show kindness to her. As no man disregards the happiness of his own body, or himself, so he should show equal care to promote the happiness of his wife. A sentiment similar to this is found in the classic writers. Thus Curtius (lib. vii ) says, Corporibus nostris quea utique non odimus--" We do not hate those things that pertain to our own bodies." So Seneca, (Epis. 14,) Fateor insitam nobis esse corporia nostri charitatem--" I confess that there is implanted in us the love of our own body." The word nourishment here means, properly, to bring up, as, e.g., children. The sense here is, that he provides for it, and guards it from exposure and want. The word cherisheth θαλπει means, properly, to warm; and may mean here that he defends it from cold by clothing--and the two expressions denote mat he provides food and raiment for the body. So he is to do for his wife; and in like manner the Lord Jesus regards the church, and ministers to its spiritual necessities. But this should not be spiritualized too far. The general idea is all that we want--that Christ has a tender concern for the wants of the church, as a man has for his own body, and that the husband should show a similar regard for his wife.

For we are members of his body. Of the body of Christ. 1Cor 11:3; 1Cor 12:27; Jn 15:1; also Jn 15:2-6; Eph 1:23. The idea here is, that there is a close and intimate union between the Christian and the Saviour--a union so intimate that they may be spoken of as one.

Of his flesh, and of his bones. There is an allusion here evidently to the language which Adam used respecting Eve, "This is now bone of my bones, and flesh of my flesh," Gen 2:23. It is language which is employed to denote the closeness of the marriage relation, and which Paul applies to the connexion between Christ and his people. Of course, it cannot be understood literally. It is not true, literally, that our bones are a part of the bones of Christ, or our flesh of his flesh; nor should language ever be used that would imply a miraculous union. It is not a physical union, but a union of attachment, of feeling, of love. If we avoid the notion of a physical union, however, it is scarcely possible to use too strong language in describing the union of believers with the Lord Jesus. The Scriptures make use of language which is stronger than that employed to describe any other connexion; and there is no union of affection so powerful as that which binds the Christian to the Saviour. So strong is it, that he is willing for it to forsake father, mother, and home; to leave his country, and to abandon his possessions; to go to distant lands, and dwell among barbarians, to make the Redeemer known; or to go to the cross or the stake from simple love to the Saviour. Account for it as men may, there has been manifested on earth nowhere else so strong an attachment as that which binds the Christian to the cross. It is stronger love than that which a man has for his own flesh and bones; for it makes him willing that his flesh should be consumed by fire, or his bones broken on the wheel, rather than deny him. Can the infidel account for this strength of attachment on any other principle than that it has a Divine origin ?

(d) "of his body" 1Cor 12:27

For this cause. αντιτουτου. This verse is a quotation from Gen 2:24, and contains the account of the institution of marriage. The meaning of the phrase rendered "for this cause," is, "answerably to this;" or corresponding to this--that is, to what Paul had just said of the union of believers and the Redeemer. On the meaning of this verse, Mt 19:6. There is no evidence that the marriage connexion was originally designed to symbolize or typify this union, but it may be used to illustrate that connexion, and to show the strength of the attachment be- tween the Redeemer and his people. The comparison should be confined, however, strictly to the use made of it in the New Testament.

(a) "shall a man leave" Gen 2:24 (*) "unto" "cleave to" (b) "shall be one flesh" 1Cor 6:16

This is a great mystery. The Latin Vulgate translates this, sacramenturn hoc magnum est--" this is a great sacrament"--and this is the proof, I suppose, and the only proof adduced by the Papists, that marriage is a sacrament. But the original here conveys no such idea. The word mystery--μυστηριον--means something which is concealed, hidden, before unknown; something into which one must be initiated or instructed before he can understand it. It does not mean that it is incomprehensible when it is disclosed, but that hitherto it, has been kept secret. When disclosed it may be as intelligible as any other truth. See the word explained Eph 1:9. Here it means, simply, that there was much about the union of the Redeemer with his people resembling the marriage connexion, which was not obvious, except to those who were instructed; which was obscure to those who were not initiated; which they did not understand who had not been taught. It does not mean that no one could understand it, but that it pertained to the class of truths into which it was necessary for one to be initiated in order to comprehend them. The truth that was so great a mystery was, that the eternal Son of God should form such an union with men; that he should take them into a connexion with himself, implying all ardour of attachment, and a strength of affection, superior to even that which exists in the marriage relation. This was a great and profound truth, to understand which it was necessary to receive instruction. No one would have understood it without a revelation; no one understands it now except they who are taught of God.

But I speak concerning Christ and the Church. This, it seems to me, is an explicit disclaimer of any intention to be understood as affirming that the marriage contract was designed to be a type of the union of the Redeemer and his people. The apostle says expressly, that his remarks do not refer to marriage at all when he speaks of the mystery. They refer solely to the union of the Redeemer and his people. How strange and unwarranted, therefore, are all the comments of expositors on this passage designed to explain marriage as a mysterious type of the union of Christ and the church! If men would allow the apostle to speak for himself, and not force on him sentiments which he expressly disclaims, the world would be saved from such insipid allegories as Macknight and others have derived from this passage. The Bible is a book of sense; and the time will come, it is hoped, when, freed from all such allegorizing expositions, it will commend itself to the good sense of mankind. Marriage is an important, a holy, a noble, a pure institution, altogether worthy of God; but it does not thence follow that marriage was designed to be a type of the union between Christ and the church, and it is certain that the apostle Paul meant to teach no such thing.

(+) "mystery" "secret"

Nevertheless. The apostle here resumes the subject which he had been discussing in Eph 5:21-29, and says that it was the duty of every man to love his wife as he did himself. This was the main topic, from which he had been directed by the discussion respecting the love which the Redeemer had shown for his church.

And the wife see that she reverence her husband. The word "see" is supplied by our translators. The meaning is, that it was the especial duty of the wife to show respect for her husband as the head of the family, and as set over her in the Lord. Eph 5:22, Eph 5:23. The word rendered reverence, is that which usually denotes fear--φοβηται. She is to fear, i.e., to honour, respect, obey the will of her husband. It is, of course, not implied that it is not also her duty to love her husband, but that there should be no usurping of authority; no disregard of the arrangement which God has made; and that order and peace should be secured in a family by regarding the husband as the source of law.

From what is here said of the duties of husband and wife we may remark:--

(1.) That the happiness of society depends on just views of the marriage relation. It is true the world over, that the views which prevail in regard to this relation, determine everything in reference to all other relations of life, and to all other sources of enjoyment.

(2.) God designed that woman should occupy a subordinate, though an important place in the relations of social life. This arrangement is never disregarded without evils which cannot be corrected until the original intention is secured. No imaginary good that can come out of the violation of the original design; no benefits which females, individual or associated, can confer on mankind by disregarding this arrangement, can be a compensation for the evil that is done, nor can the evil be remedied unless woman occupies the place which God designed she should fill. There nothing else can supply her place; and when she is absent from that situation--no matter what good she may be doing elsewhere --there is a silent evil reigning, which can be removed only by her return. It is not hers to fight battles, or to command armies and navies, or to control kingdoms, or to make laws. Nor is it hers to go forward as a public leader even in enterprises of benevolence, or in associations designed to act on the public mind. Her empire is the domestic circle; her first influence is there; and in connexion with that, in such scenes as she can engage in without trenching on the prerogative of man, or neglecting the duty which she owes to her own family.

(3.) It is not best that there should be the open exercise of authority in a family. When commands begin in the relation of husband and wife, happiness flies; and the moment a husband is disposed to COMMAND his wife, or is under a necessity of doing it that moment he may bid adieu to domestic peace and joy.

(4.) A wife, therefore, should never give her husband occasion to command her to do anything, or to forbid anything. His known wish, except in cases of conscience, should be law to her. The moment she can ascertain what his will is, that moment ought to settle her mind as to what is to be done.

(5.) A husband should never wish or expect anything that it may not be perfectly proper for a wife to render. He, too, should consult her wishes; and when he understands what they are, he should regard what she prefers as the very thing which he would command. The known wish and preference of a wife, unless there be something wrong in it, should be allowed to influence his mind, and be that which he directs in the family.

(6.) There is no danger that a husband will love a wife too much, provided his love be subordinate to the love of God. The command is, to love her as Christ loved the church. What love has ever been like that? How can a husband exceed it? What did not Christ endure to redeem the church? So should a husband be willing to deny himself to promote the happiness of his wife; to watch by her in sickness, and, if need be, to peril health and life to promote her welfare. Doing this, he will not go beyond what Christ did for the church. He should remember that she has a special claim of justice on him. For him she has left her father's home, forsaken the friends of her youth, endowed him with whatever property she may have, sunk her name in his, confided her honour, her character, and her happiness, to his virtue; and the least that he can do for her is to love her, and strive to make her happy. This was what she asked when she consented to become his; and a husband's love is what she still asks to sustain and cheer her in the trials of life. If she has not this, whither shall she go for comfort?

(7.) We may see, then, the guilt of those husbands who withhold their affections from their wives, and forsake those to whom they had solemnly pledged themselves at the altar; those who neglect to provide for their wants, or to minister to them in sickness; and those who become the victims of intemperance, and leave their wives to tears. There is much, much guilt of this kind on earth. There are many, many broken vows. There are many, many hearts made to bleed. There is many a pure and virtuous woman, who was once the object of tender affection, now, by no fault of hers, forsaken, abused, broken-hearted, by the brutal conduct of a husband.

(8.) Wives should manifest such a character as to be worthy of love. They owe this to their husbands. They demand the confidence and affection of man; and they should show that they are worthy of that confidence and affection. It is not possible to love that which is unlovely, nor to force affection where it is undeserved; and, as a wife expects that a husband will love her more than he does any other earthly being, it is but right that she should evince such a spirit as shall make that proper. A wife may easily alienate the affections of her partner in life. If she is irritable and fault-finding; if none of his ways please her; if she takes no interest in his plans, and in what he does; if she forsakes her home when she should be there, and seeks happiness abroad; or, if at home, she never greets him with a smile; if she is wasteful of his earnings, and extravagant in her habits, it will be impossible to prevent the effects of such a course of life on his mind. And when a wife perceives the slightest evidence of alienated affection in her husband, she should inquire at once whether she has not given occasion for it, and exhibited such a spirit as tended inevitably to produce such a result.

(9.) To secure mutual love, therefore, it is necessary that there should be mutual kindness, and mutual loveliness of character. Whatever is seen to be offensive or painful should be at once abandoned. All the little peculiarities of temper and modes of speech that are observed to give pain should be forsaken; and while one party should endeavour to tolerate them, and not to be offended, the other should make it a matter of conscience to remove them.

(10.) The great secret of conjugal happiness is in the cultivation of a proper temper. It is not so much in the great and trying scenes of life that the strength of virtue is tested; it is in the events that are constantly occurring; the manifestation of kindness in the things that are happening every moment; the gentleness that flows along every day, like the stream that winds through the meadow and around the farm-house, noiseless but useful, diffusing fertility by day and by night. Great deeds rarely occur. The happiness of life depends little on them, but mainly on the little acts of kindness in life. We need them everywhere; we need them always. And eminently in the marriage relation there is need of gentleness and love, returning each morning, beaming in the eye, and dwelling in the heart through the livelong day.

Our apostle having, in the conclusion of the foregoing chapter, exhorted the Ephesians to mutual offices of love and kindness towards each other, in the beginning of this chapter he makes use of several very cogent arguments to excite and quicken them thereunto.

The first of which is drawn from the example of God: as he had been kind to us, and for Christ's sake forgiven us, let us therefore be followers of him, not as our God only, but as our Father: Be ye followers of God, as dear children.

Where note, 1. The duty exhorted to: Be ye followers of God; that is, in all the excellences of his communicable attributes, and particularly in the exercise of universal goodness and kindness, mercy and forgiveness.

The argument exciting to this duty; as dear children; you are children, and who should children imitate but their father? And you are dear children, will you not imitate such a Father?

Learn from both, That such as lay claim to a relation to God, without imitation to him, are not children, but bastards: they may be of his family, but not of his household; of his family by instruction, but not by descent. There is no implantation into Christ without an imitation, both of the Creator and Redeemer, Christ as a Son over his own house: whose house are we, if we hold fast, &c. Heb 3:6

Here we have a second argument urged, to walk in love one with and one towards another, drawn from the example of Christ; he also, as well as God the Father, hath loved us; and the instance given of his love, is the highest that ever was or can be given: He gave himself for us, an offering, and a sacrifice to God for a sweet-smelling savour.

Observe here, 1. The great duty of the law: Walk in love. This implies the exercise of this grace, not barely to have it in the principle and habit, but to exercise and exert it in the act; and it implies the universal exercise of grace; whatever we do both to God and man, must be done in love, Let all your deeds be done with charity. 1Cor 16:14

Observe, 2. As the great duty of the law, to walk in love, so the great pattern of the gospel, as Christ also hath loved us. The particle as hath first the force of an argument, and is as much as because Christ hath loved us; and it has also the force of a rule to direct us in the manner how we should love one another, with an as of identity, but not equality: not with the same degree, but with the same kind, of love wherewith Christ hath loved us.

But why hath, rather than doth love us? Why in the past, rather than in the present, tense?

Ans. To denote both the priority of Christ's love; that he loved us before we loved him; yea, before we loved ourselves; nay, before we had any being in the world, we had a being in his love, even from all eternity. And also to denote the indubitable certainty of his love: He hath loved you; you need not doubt it, nor question it; he hath given actual and undeniable proofs of it; follow him from heaven to earth, and from earth to heaven again, and you will find every step he took to have been in love: Walk then in love, as Christ also hath loved us.

Learn hence, 1. That our Lord Jesus Christ hath given an ample and full demonstration of his great and wonderful love unto his church and people.

2. That this love of Christ towards us, should not only be an argument and motive to excite and quicken us to walk in love one towards another, but also an exact rule and copy to direct and guide us in our walking.

There are some incommunicable properties in Christ's love, which we cannot imitate. As his love was an eternal love, an infinite love, a free love, without motive, and in despite of obstacles, a redeeming love; such cannot our love be one to another; but as Christ's love was an operative love, a beneficent love, a preventive love, a soul love, a constant love: thus we are to imitate it, and walk in love one towards another.

Observe, 3. The high instance and expression which Christ has given of his love unto us: He gave himself for us, a sacrifice unto God, &c.

He gave; now gifts are expressions of love; he gave himself, that is more than if he had given all the angels in heaven, and all the treasures on earth, for us, more than the whole world, yea, than ten thousand worlds: he gave himself an offering and a sacrifice, a voluntary sacrifice, a meritorious, efficacious, expiatory, and propitiatory sacrifice, and this for us, to be stuck, and bleed to death in our stead. And he gave himself a sacrifice to God, as an injured and offended God; to God, as a revenger of sin; to God, as the asserter of his truth in the threatenings; he appeared before God as sitting upon a seat of justice, that he might open to us a throne of grace.

Lastly, For a sweet-smelling savour, that is, he gave himself with an intention to be accepted, and God received him with a choice acceptation. Our sin had sent up a very ill savour to heaven, which disturbed the rest of God: Christ expels this ill scent, by the perfume of his precious blood.

Learn hence, 1. That the sacrifice and sufferings of our Lord Jesus Christ were very free and voluntary: he offered himself, and his offering was a free-will offering.

Learn, 2. That this voluntary sacrifice and free-will offering of Christ, was acceptable to God, because a complete satisfaction for sin's wrong; and efficacious for us, because a discharge from the obligation of sin's guilt.

The apostle, in this and the following verses, exhorts the Ephesians to shun several sins, which were frequently practised among the Gentiles before their conversion to Christianity, as first, fornication, and all sorts and degrees of uncleanness. This was looked upon as an indifferent action, and no sin at all, by the Pagan world.

Next, he advises them to beware of covetousness, that is, all irregular and inordinate desires, and lusting after things forbidden in the general, and particularly all insatiable love of riches, which in trading cities, (such as Ephesus) doth usually very much abound, which sins he earnestly desires may not be named amongst them, that is, not committed by any of them, yea, not so much as named by them, without detestation.

And the argument offered to dissuade from these sins, is drawn ab indecoro as not becoming saints, that is, converted Christians, who profess separation from the world, and solemn dedication to God and Christ, and therefore ought to be holy in heart, chaste in mind, heavenly in desire, undefiled in body. A life of purity and chastity well becoming saints; they must be pure in heart, pure in tongue, pure in intention, pure in expression, pure in conversation, otherwise they answer not their name, nor walk according to their renewed nature: Let no uncleanness be once named amongst you, as becometh saints.

Here our apostle advises Christians to guard against the sins of the tongue, to avoid all filthy discourse, and all foolish discourse, all scurrilous and obscene jesting, all excess in drollery, which is nothing but the foam of a frothy wit. Moderate mirth, by innocent and inoffensive jesting, is not here forbidden: but when we jest by tart reflections upon the way, gesture, or natural imperfections of others, especially when we furnish out a jest in scripture attire, and in a jovular humour make light and irreverent application of scripture phrases!

Lord! what an impious liberty do some men take, to bring forth scripture, as the Philistines brought forth Samson, only to make them sport. These men ere long will find Almighty God in earnest, though they were in jest when they played the buffoon with the most serious things in the world.

Observe farther, Our apostle's argument to dissuade from such talk is this, They are not convenient: not convenient in themselves, not convenient for the speaker, not convenient for the hearers, for they poison instead of profiting the company, and pollute both the minds and manners of the hearers.

O! what a great and common instrument of sin is the mouth or tongue of man! The tongue of a good man is his glory, the tongue of a sinner is his shame; there is no member of the body that doth so much service for the devil as the tongue, especially in common conversation; them it is that men let their tongues run riot, then they utter oaths and blasphemies against God, censorious, opprobrious, slanderous words against their neighbours; to prevent all which, the apostle exhorts, in the last words of the verse, that when we meet together, we should rather recount the favours received from God, and bless him for them: But rather giving of thanks.

As there is at all times, and in all places, cause of thanksgiving administered to us by God, so it is our duty to take all occasions and fit opportunities to excite both ourselves and others to the practice of it, who are naturally very averse and backward to it.

From the whole note, That so quick and easy is the passage from what is lawful and allowed, to what is sinful and forbidden, that it is a task of no small difficulty to keep within the bounds of lawful and allowed mirth, especially by recreating our spirits by pleasant and delightful discourse, so that we exceed not either in matter, manner, or measure.

Well might St. James say, If any man offend not in word, he is a perfect man Jas 3:2; intimating, that there are many, very many, that do thus offend; and such as do not, are Christians of no common attainment, but great proficients in grace; persons of extraordinay measures both of piety and prudence.

Our apostle, considering how exceeding common the fore-mentioned sins were among the Gentiles, and how ready persons were to esteem lightly of them, advises the Ephesians here not to entertain in their minds light thoughts of them, or to believe any libertines which should represent them as small and inconsiderable matters; for how can a little sin be committed against a great God? or that sin be accounted light, which brings down the heavy wrath of God upon the person, and shuts him out of the kingdom of God?

Note here, 1. The description of heaven; it is a kingdom, for its eminency and glory, for its fulness and sufficiency, for its safety and security, for its duration and perpetuity, so called; and it is the kingdom of Christ, and of God, that is, either the kingdom of Christ by purchase, and the kingdom of God by free donation.

But mark, The kingdom of Christ and of God; of Christ first, because there is no coming into the kingdom of God but by Christ. Christ is first named, because we enter by him into the kingdom, and in his right.

Note, 2. The sins enumerated, which will assuredly shut persons out of his kingdom; and they are not external and corporeal sins only, as whoredom and uncleanness, but internal and spiritual; covetousness, which is idolatry.

As a man may be guilty of adultery, and yet never touch a woman, and of murder, yet never strike his neighbour; so he may be guilty of idolatry, and yet never bow his knee to an idol: secret idolatry, soul idolatry, will shut out of heaven, as well as open idolatry. Any thing that has our highest esteem and regard, our extreme love and delight, and is the special object of our hope, our affiance and trust, of our fear and care, this we make our god.

And thus the covetous man is an idolater, for he gives these acts of soul-worship to the creature, to something in the world which is not God. Every natural man is an idolater; either the world, or some worldly lust, is his god, and no idolater can have, while such, any inheritance in the kingdom of Christ and of God.

Note, 3. The seasonable advice which St. Paul gives the Ephesians, and us in them, not to be partakers of other men's sins: Be not ye therefore partakers with them, lest ye be also partakers with them in their plagues and punishments.

Quest. But when may we be said to be partakers of other men's sins?

Ans. When we consent to them, connive at them, rejoice in them, give counsel or command for them, by not mourning over them, but especially by joining with them in the sinful practice of them; all these ways are we partakers of other men's sins.

Here the Ephesians are put in mind of the darkness and blindness of their heathen state, before the light of the gospel came among them; they were not only dark, very much in the dark, but darkness itself: he next acquaints them with their happy condition, by entertaining of the gospel of Christ; they therefore became light in the Lord, they were savingly enlightened by the word and Spirit of God; and accordingly he urges them to walk answerably to their Christian profession, Walk as children of the light.

Note here, 1. That the state which every soul is in by nature, and before conversion, is a state of spiritual darkness; like men in the dark, they go they know not whither, they do they know not what, they stumble and fall they know not how and when.

Note, 2. That all those whom God calls effectually out of the darkness and ignorance of their natural and unregenerate state, he doth enlighten them by his word and Holy Spirit.

Note, 3. That such as are so called and enlightened, ought to walk suitably to their privilege, and answerably to their high and honourable profession. Walk as children of light; that is, holy, humbly, cheerfully, thankfully, before God; exemplarily and unblamably before the world.

These words contain a reason why the Ephesians, who were once darkness, but then enlightened by the Holy Spirit, should walk as children of the light; namely, because the fruits of that light, or of the Holy Spirit, the author of that light which they had received, is in all goodness, righteousness, and truth, that is, it consisted in these things, these are the fruits of the enlightening and enlivening Spirit of God.

So that the force of the argument lies thus: such a walking as is here directed to, namely, in the love and practice of universal righteousness and goodness, is the genuine fruit and natural result of the Holy Spirit, and accordingly as such they were obliged to it. None can walk as children of the light, but such as are renewed and quickened by the Holy Spirit of God, and made children of light; and such will be found in the practice of those duties, wherein that walk consisteth.

Proving what is acceptable unto the Lord; that is,

1. To study the word, and find what is pleasing unto God.

2. Embrace with our hearts what we find to be so.

And, 3. To practise in our lives what we embrace with our hearts.

The scripture acquaints us with some persons and some performances which are very acceptable unto God; such persons as live most by faith, as are very upright in their walking, very sincere in all they do, such are greatly acceptable, namely, when we do justice and judgment, this is more acceptable to the Lord than sacrifice; both commutative and distributive justice betwixt man and man, more pleasing to God than the highest acts of worship performed to him without this, Prov 21:3. To serve Christ with a pure intention, with good will, or a willing mind, and to suffer patiently for well-doing, this is highly pleasing and acceptable unto God,1Pe 2:20.

Observe here, 1. The odious character wherewith sin in general is branded: it is styled darkness, a work of darkness, works of darkness, and an unfruitful work. Sin is styled darkness, because it originally springs from darkness, it naturally delights in darkness, it ultimately leads to eternal darkness. Sin is called a work of darkness, to imply the drudgery and toil, the labour and pains, that the sinner is at in the service of sin: the work of sin is a mere drudgery and toil, the labour and pains, that the sinner is at in the service of sin: the work of sin is a mere drudgery; it is not a pleasurable service, but a laborious servitude.

And the apostle calling sin by the name of works, doth intimate to us, that one sin never goes single and alone, but has a dangerous train and retinue. Finally, Sin is an unfruitful work; not materially and subjectively unfruitful, for the corrupt nature of man is a rank soil in which sin thrives apace; but terminatively and ultimately, it is unfruitful in the conclusion, in the event and issue, What fruit,&c. Rom 6:21

Observe, 2. A dehortation, or negative precept: Have no fellowship with the unfruitful works of darkness: it is both the duty and interest of every christian to have nothing to do with any sinful work; the preceptive will of God requires this, sin being contrary to the holiness of his nature and will; and the dignity and purity of the gospel calls for this, which is a law of holiness, and a rule of holy living.

Observe, 3. A positive injunction: but rather reprove them.

How are we to reprove the unfruitful workers and works of darkness?

Two ways:

1. By our lips; with plainness, but yet with prudence; with faithfulness, but yet with meekness; in reproof never use sharp words, if soft words will serve the turn.

2. With our lives; thus Nehemiah, by his princely demeanor, did reprove the covetousness of former governors, So did not I, because of the fear of the Lord Neh 5:15; a holy life is a visible and daily reproof given both to sin and sinners.

Here our apostle assigns particular reasons why the Ephesians should have no fellowship with the unfruitful workers and works of darkness, but reprove them; namely,

1. The abominable filthiness of those sins which the wicked pagans committed, especially in their heathen mysteries, prescribed by the devil as part of his worship; such things done in secret as it was even a shame to speak of.

2. Because admonitions and reproof make the works of darkness manifest to the sinner's conscience, set sin forth in its black and ugly colours.

A discovery of sin in its vileness, odiousness, and ugliness, is necessary to a sinner's conviction of it, and conversion from it; and God doth not only bless the ministry of the word from the pulpit, but sometimes by a word of reproof from the mouth of a private christian, and the light of his holy example for this great end. A reproof piously and prudently given to open sinners, by private christians, shall not miss of its end; it will certainly have its effect, either in the sinner's conversion and salvation, or in his obduration and condemnation: as all things reprovable are made manifest by light, so a prudent reproof and pious conversation put sin to shame, if not to silence.

The last argument which our apostle offers to consideration, for enforcing the duty of reproving the unfruitful workers and works of darkness, is drawn from the example of God himself, whose great design it is, by his holy word, to awaken men out of the deep sleep of sin and death, that Christ may give them light.

Here note, The dangerous and deplorable, though not hopeless and desperate state, of an unconverted and impenitent sinner, namely, spiritual sleep and death. Every man by nature is in a dead sleep till the renovating change; he apprehends things as a man asleep; all his thoughts of God and Christ, of heaven and hell, of sin and holiness, are slight and hovering notions, not real and thorough apprehensions; the most substantial realities are with them but phantasms and imaginations.

Imaginary dangers startle them, like men in a dream; but real dangers, though never so near, do not affect them. As in natural sleep, all the senses of the body, so in spiritual sleep, are all the senses of the soul bound up; and accordingly, this sleep is not casual, but connatural to our present sinful state; a soul drenched in sensuality sleeps, as it were, by choice and not by chance.

But how, O sinner, canst thou sleep under such a load of sin and guilt, with so many wounds in thy conscience, with so many ulcers in thy soul? Can a diseased man sleep? Can a condemned man sleep? Can a man in debt sleep?

All this the sinner is: and yet though God thunders above, and hell gapes from beneath, and the sinner hangs over it by the fretted thread of this life, yet he is in a profound sleep; but his damnation slumbers not, if he doth not speedily awake, and arise from the dead, that Christ may give him light.

These words may be considered two ways; either,

1. As a direction to those, who according to the foregoing exhortation, do reprove sinners for their unfruitful works of darkness, namely to walk very circumspectly themselves. "See then how circumspectly you walk," so the words may be rendered; and it intimates to us, that those only are fit to reprove sin in others who walk very circumspectly and unblamedly themselves; such only have authority to reprove, and such only can hope for success in reproving, Rather reprove them: see then that ye walk circumspectly Eph 5:11.

Secondly, The words may be considered as a new precept, added by St. Paul to the former given in this chapter, for directing the Ephesians to an holy life; he assures them, that if they will walk holily, they must walk circumspectly, and that circumspect walking is wise walking.

Observe here, 1. the necessity of circumspect walking: See that ye walk circumspectly.

Learn hence, That it is impossible for a christian to maintain a holy course of obedience to the commands of God, without great care and caution, heedfulness and circumspection; none can walk holily, that do not walk circumspectly and watchfully. Such is that weakness and inconstancy of our nature, so many and so subtle are our spiritual enemies, and so intimate with us, so strict and exact is the law of God we are to walk by, and so holy and jealous is that God we are to walk before, that it is impossible to walk before him acceptably, if we do not walk circumspectly.

Observe, 2. As the necessity, so the excellency of circumspect walking: it is not foolish, unadvised, and unaccountable walking; but it is truly wise walking; such walking as the wisdom of God recommends to us, and such walking as bespeaks us truly and really wise. Such as walk loosely, walk foolishly: careless walking is foolish walking; but circumspect walking is wise walking; for it is to be wise for ourselves, and wise to our best and true interest; it is to be wise for time, and wise to eternity; wise both for time, and wise to eternity; wise both for this, and for the coming world. See that ye walk circumspectly, not as fools, but as wise.

Observe here, 1. A most important and necessary duty exhorted to; namely, to redeem the time. This cannot be done in a natural sense: time, once past, is irrecoverably lost, we can no more recall it; but in a moral sense, time may be said to be redeemed, when our diligence to improve it is redoubled, when we do much work in a little time.

To redeem time, supposes and implies a right knowledge of the use and end of time, and high valuation of the worth and excellency of time, and resolution to rescue it out of the hands of those that would devour it: idleness, excess of sleep, inordinate adorning of the body, immoderate recreations, vain company, an excess of worldly business, all these are robbers of our time, and time must be rescued out of their hands.

Quest. Who are the persons more especially concerned to redeem time?

Ans. All those that are young: such as have idly wasted a great part of their time;

all that are ignorant and graceless; all that are weak and aged, and have but a few sands in their glass; all those that are recovered from sickness; and all such as, through poverty, restraint or service, are scanted of their time,

should wisely redeem it, and industriously improve it, for God and their souls: because upon this moment depends eternity, and according to our present choice will be our eternal lot.

Observe, 2. The apostle's argument here, to excite all persons wisely to redeem their time; namely, because the days are evil; that is, full of sin, by the scandalous lives of professors; full of error, by the subtility of heretical seducers; full of affliction and misery, by reason of sharp and hot persecutions. When days are most evil, most sinful and calamitous, then it is a Christian's duty to improve his time well and wisely, for God and his soul! Redeem the time, because the days are evil.

As if he had said, "Seeing the times are so perilous, and your opportunities of doing good so uncertain, be wise, and understand what are the proper duties of your place and station, and know how to manage yourselves in every relation, with reference to the duties, dangers, snares, and temptations, which may be before you, and this according to the will of God revealed in his word.

Learn hence, That it is a special part of divine wisdom to understand and know what is the mind and will of God concerning us, in every condition of life which his providence brings us into; to the intent that we may fill up every relation with the proper duties of it, to the glory of God and our own and other's satisfaction: Be not unwise, but understand what the will of the Lord is.

Observe here, 1. Our apostle's seasonable dehortation: Be not drunk with wine. Drunkenness, as well as uncleanness, and drunkenness with uncleanness, for they commonly go together, were sins which the Ephesians and unconverted pagans were generally guilty of. St. Paul therefore cautions these new converts against this old sin, which transports men to insolent and outrageous practices, as the words next intimate, For therein is excess. The original word may be rendered lewdness and lust, to denote, that when persons are inflamed with wine, they are liable to all manner of excessive wickedness, and particularly to the sin of uncleanness.

Observe, 2. The duty exhorted to, in order to the prevention of this sin; and that is, to labour and endeavour, instead of being filled with wine, to be full of the Holy Spirit of God, to be filled with the sanctifying graces of the Holy Spirit.

Blessed be God, he allows us to seek after the greatest and fullest measures of the Holy Spirit; and injurious we are to ourselves, if we content ourselves with small measures and degrees of it.

The sense of the word seems to be this: Let no Christian allow himself in any sinful excesses; let him never fill himself with wine or strong drink, or with meat and drink to the full, for that fulness will breed all manner of sensual lusts in him: but let his desires and endeavours be carried out after the grace and Spirit of God, let him be filled therewith; for that fulness will keep the soul holy, the body chaste, and render the Christian fit for the fruitation and enjoyment of God in heaven. Take your fill of the Spirit; you can never be overfilled.

The apostle, in the foregoing verse, cautions the Ephesians against that drunkenness and uncleanness which did commonly attend them at the solemnities of their heathen gods: their Bacchanalia, or feasts dedicated to Bacchus the god of wine, were usually concluded with excessive drunkenness and uncleanness. In these drunken feasts they had their drunken hymns, which they sung to their drunken deity, in praise of him whom they called the god of wine.

Now in opposition to these drunken and unpure songs, the apostle exhorts Christian Ephesians to sing the psalms of David, or the hymns composed by spiritual men, such as Zachariah and Simeon, or by the afflatus of the Holy Spirit, which in those times did immediately inspire persons both to pray and sing in their assemblies, 1Cor 14:15, singing these with the mouth, and also making melody in your heart to the Lord.

Note here, The hearts and spirits of good men are full of spiritual mirth and joy: they are as merry in the Lord as sinners in their lusts; that it is lawful and laudable for them to express their mirth, and give vent to their spiritual joy, by singing; that psalms and hymns, and spiritual songs, do best become their mouths when they perform those spiritual exercises; that, in singing these, there must be an inward harmony, and musical melody, in the soul and heart, as well as in the tongue; besides a melodious tuning of the voice, the exercise of the understanding, and the orderly motions of the affections, must accompany them that will make melody in the heart to the Lord in their singing.

Singing of psalms then, both in public assemblies and in private families, and sounding forth the high praises of God for mercies received, is a special duty, to be jointly performed by all persons capable of it; Speaking to yourselves in psalms and hymns.

The next duty St. Paul exhorts to, is that of spiritual thanksgiving.

Where note, 1. The time when it ought to be performed: always; that is, at least every day, and upon every solemn occasion, keeping the heart continually in a praising, as well as a praying, frame.

Note, 2. The matter for which we are to give thanks: For all things; that is,

1. For all providences, whether prosperous or adverse; for sickness as well as health, God intending our good for both.

2. For all mercies, for sparing mercy, preventing mercy, recovering mercy, for common benefits, for peculiar and distinguishing favours, for mercies received, for mercies expected, for what we have in hand, and what we have in hope.

Note, 3. The Person to whom our thanksgivings are to be offered: to God and the Father, to God our Creator, to God as the Father of our Lord Jesus Christ, and our Father in him.

Note, 4. The person through whom our thanksgivings are acceptable unto God: In the name of our Lord Jesus Christ. As all spiritual addresses, both of praise and thanksgiving, must be offered up to God; so their acceptance with God is only to be expected by or through our Lord Jesus Christ.

Our apostle having exhorted the Ephesians to such general duties as belong to all Christians, comes now to exhort them to the practice of relative duties, as they are members of societies, and particularly as they live in a family society one with another, as husbands and wives, parents and children, masters and servants; much of the life and power of religion appearing in the conscientious practice and performance of religious duties.

But first he gives them a general direction to submit themselves one to another in the fear of God, that is, by yielding and mutually condescending to each other, stooping to the meanest office of love and kindness one towards another; and this in the fear of God, that is, either in obedience to the command of God, which enjoins this submission, for then we perform our duty one towards another acceptably, and as we ought, when we eye the command of God in what we do: or else in the fear of God, that is, making the fear of God the rule and measure of our submission one to another; for we are by no means bound to submit ourselves in order to the pleasing of our neighbours, any farther than is consistent with that subjection and obedience which we owe to God.

Learn hence, That where that noble and divine principle of the fear of God prevaileth in the heart, it will make a man conscientiously careful of his duty towards man: the fear of God in him will have both the force of a motive to quicken him up unto, and also of a rule to guide and direct him in, that submission, which, in obedience to God is due and payable to his neighbours. Having laid down this general rule, now he comes to press us to the practice of particular duties, Wives, submit yourselves to your own husbands, &c.

Note here, He begins with the wife's duty first, before the husband's, probably because her duty of entire subjection is the most difficult duty, and that being conscientiously discharged, is a compelling motive to the husband to set about his duty in like manner.

Note, 2. The particular and special duty which the wife is exhorted to: and that is submission, Wives, submit yourselves. This supposes the wife's due esteem of, and her affectionate love unto, her husband, as the root of this submission.

Note, 3. The universality and extensive nature of the command: it is to all wives, to pay this tribute of subjection to their own husbands; no honour, superiority, or antecedent dignity in the wife, no personal infirmity, no moral infirmity, nay, no error in religion, can give a discharge from this obligation: there is no wife, whatever her birth and breeding, whatever her parts or privileges may be, that is exempted from this tie of subjection to her husband; for the law of nature, the ordinance of God, and her own voluntary covenant and promise in marriage, to oblige and bind her to it.

Yet, note, 4. The qualification and manner of this submission: it must be as unto the Lord; that is, in obedience to the command of the Lord, who has given the husband power over the wife, and required and will reward, her obedience to him; or else, as unto the Lord, it pointeth out a similitude, and likeness, and resemblance, in the wife's subjection to the husband, with that which they owe to Christ the Lord; that is, it must not be feigned, but sincere; it must not be constrained, but willing, from a complacency taken in the doing of this duty.

And lastly, as unto the Lord, that is, in all lawful things; the wife is by no means to obey the husband in any commands which are contrary to that submissive obedience which she owes to Christ, her supreme Lord. Now, with this limitation, the wife, in subjecting herself to her husband, is subject unto the Lord.

Note, 5. The reason given by the Holy Ghost for enforcing this duty of submissive obedience upon wives, For the husband is the head of the wife, even as Christ is the head of the church, &c. that is, the wife ought to submit herself to her husband, because,

1. He is her head; and, 2. Therein doth resemble Christ's headship over his church.

Observe here, That this metaphor of an head, applied to the husband, denotes both the dignity and duty of the husband: it implies his eminency by reason of his sex; it implies his authority to govern and direct, as the head has power to guide and govern the whole body; and it points out his duty, as well as his dignity: as the head is the seat of wisdom and knowledge, so husbands should be endowed with greater measures of knowledge, and prudence, to enable them to guide and govern in the place God has set them.

And further, the apostle would have wives consider and observe that God will have some resemblance of Christ's authority over the church, held forth in the husband's authority over the wife. Is Christ an head of dominion and direction also to his church? so should the husband be to his wife. Doth Christ exercise his dominion and power over the church, not rigidly and tyrannically, but with meekness and gentleness? so should the husband rule.

In a word, is Christ the Saviour of the body meritoriously? so should the husband be ministeriously, to defend the wife from injuries, to supply her necessities, and to improve his whole power and authority over her for her good.

Note, 6. The manner of this subjection specified and declared: as the church is subject, so let the wife be subject. Is the church subject to Christ willingly, cheerfully, dutifully, delightfully? so let the wife be subject. Doth the church subject itself to Christ universally? so let the wife be subject in all things; not absolutely in all things, but in all things lawful, godly, and honest; nothing is excepted out of the wife's subjection to her husband, but that which is contrary to her duty to him who commanded this subjection; when there appears little discretion in the husband's command, then there will appear a great sense of duty in the wife's obedience.

The apostle having propounded the wife's duty first, recommends the husband's duty next; her's was the duty of submission; his, of love and entire affection. This the apostle mentions, because the husband, for want of love, is too ready to abuse that sovereignty and superiority which God has given over his wife, by proving rigorous and bitter unto her; therefore, says he, Husbands, love your wives, that is, with a special, peculiar, conjugal love, such as no other must share in.

This duty of love is very comprehensive, and it includes a very affectionate regard to her, tender care over her, cohabitation with her, contentment and satisfaction in her alone, a patient bearing with her weaknesses, a prudential hiding of her infirmities, a providing a supply of her wants suitable to her rank, a readiness to instruct and direct her, a willingness to pray for her, and with her. Where true conjugal love is found, these duties included will be performed.

Observe next, As the apostle propounded the church for a pattern of subjection to the wife, so he propounds Christ as a pattern of love to husbands: Husbands, love your wives, even as Christ also loved the church. Did he love his church with an active and operative love, with a real and sincere love, with an entire and undivided love, with a lasting and constant love, notwithstanding all his church's weaknesses and failings? such ought the husband's love to be, that is, every husband to his own wife. No meanness of birth, no want of education, no homeliness of person, no frowardness of disposition in the wife, will discharge the husband from the obligation of this duty towards her: Christ's example has both the force of an argument to excite us to it, and is also an exact rule to guide and direct us in it: Husbands, love your wives, as Christ also loved the Church.

Observe farther, The instances and evidences which Christ has given of his love unto his church; he gave himself for her, that he might sanctify and cleanse, and present her to himself a glorious church, without spot or blemish.

Here note, 1. The church's polluted and impure condition supposed, before Christ gave himself for her; the church in herself was, as the world is polluted, otherwise she had stood in no need of Christ's washing and cleansing.

Note, 2. The care of Christ to purify and cleanse his church from this pollution; he gave himself for her, that he might sanctify and cleanse her; he loved her, and washed her from her sins in his own blood.

Note, 3. The instrumental means of the church's sanctification; it was with the washing of water, by the word; the word and sacraments are the great instrumental means, in the hand of Christ, by which he applies the virtue and efficacy of his death, for the sanctifying and cleansing of his church and children.

Note, 4. The holy and glorious condition which the church shall be found in at the great marriage-day: without spot or wrinkle; that he might at the last day, present her to himself, a spotless spouse, a glorious churh, having no spot of sin, or wrinkle of deformity, or any such imperfect thing, but be perfectly beautiful, holy, and without blemish; intimating that the church hath her spots and wrinkles now in her militant state; but when Christ shall at last present the church triumphant to himself, then shall she be like himself, without spot.

Blessed be God, believers have now a righteousness in Christ, without spot or wrinkle; then shall they have an holiness in themselves, without spot or wrinkle; nothing of imperfection cleaving to them, or inhering in them. The blood of Christ has already perfectly justified, and thoroughly cleansed, believers from sin's guilt; ere long the Spirit of Christ will perfectly cleanse them from all sin's filth.

O, what a pure and spotless, what a perfect and beautiful creature, will the church come out of Christ's hands, and be presented to the Father, at the great day, in the shining beauty of perfect holiness! God strengthen our faith in the belief of it, and prepare us for the full fruitation and final enjoyment of it.

Our apostle here propounds a farther argument to enforce this duty of love from husband to wife, taken from that near conjunction between them, showing that they are one flesh and one body, not in a natural, but in a relative sense; and accordingly a man should so love his wife even as himself. Doth a man love himself superlatively, cordially, tenderly, industriously, perseveringly? So ought he to love his wife. Will a man be out of love with himself, much less hate himself, though he be deformed, or by some accident maimed? In like manner ought not any natural defect, or accidental mischance, to cause a remission, much less a cessation, of the man's love unto his own wife; as it is an unnatural thing for a man to hate his own flesh personal, so his own flesh relational.

Again, a man is so far from hating his own flesh, that he nourisheth and cherisheth it with the utmost care and tenderness: in like manner ought to be kind to, and tender over, his civil-self, the wife of his bosom; in imitation likewise of Christ's example, who nourishes and cherishes his church, as being flesh of his own flesh, and bone of his own bone; that is, as near to one another by a mystical and spiritual union, as Adam and Eve were by a matrimonial union.

O stupendous privilege, for believers and Christ to be as one flesh! Husband and wife are not so near, as Christ and believers are to each other.

Here the apostle uses a farther argument to excite the husband's love to his espoused wife, taken from the law of marriage, which maketh them two one flesh in a civil sense; therefore the man should leave father and mother, and cleave to his wife: not that their obligations cease to their parents, or as if they were to cast off natural affection to them; but he shows, that there is a nearer union betwixt husband and wife, than betwixt parents and child, and that the bonds of matrimonial love are stronger than those of nature.

Their being said to be one flesh, implies a most strict union, and most intimate communion, and whereby they have one interest. Common goods, common friends, yea and all things common, as if they were but one person; but the apostle further intimates to us, at the 31st verse, that this matrimonial union betwixt man and wife, was designed by God, to shadow forth and represent that mystical union which is betwixt Christ and his Church. Doth the conjugal union give the wife an interest in the estate and honour of the husband, be she never so meanly descended in herself? in like manner, from the saints' union with Christ, does there immediately result a sweet and blessed communion or fellowship with Christ in grace and spiritual privileges; all that Christ is, and has, is theirs by communication to them, or improvement for them; well might the apostle therefore say, This is a great mystery, &c.

In the 33rd verse, the apostle shuts up his discourse upon this argument, with a repeated exhortation to the husband to love his wife, and to the wife to reverence her husband. Let every one of you in particular so love his wife even as himself: "so love," that is, with an extensive love, reaching the whole person, soul and body; with an intensive love, above all persons and relatives whatsoever; with an hearty love, without dissimulation; with an holy love, without alteration; and with great love, beyond comparsion.

And let the wife see that she reverences her husband. The great duty which the wife owes to her husband is reverence. This is made up of three ingredients; namely, estimation, love, and fear: the wife that reverences her husband, esteems him and dares not think meanly of him; her esteem of him provokes her love unto him; and her love of him is accompanied with an ingenuous fear to offend and grieve him; and the wife expresses this reverence in her gestures, by a respectful demeanour towards him; in her speeches to him when with her, and of him when absent from her, always mentioning him with respect and honour; in her actions, by complying with his desires, by following his directions, by hearkening to his reproofs, and by her cheerful and respectful behaviour towards him at all times and in all places, as well at home as abroad before the world. And that the wife may thus reverence her husband, let her be earnest with God in prayer, for wisdom and understanding, for prudence and patience, for humility and meekness: a proud spirit would not agree with an angel, but the humble will agree with any person.

3. But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; 4. neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. 5. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. 6. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. 7. Be not ye therefore partakers with them. 8. For ye were sometime darkness, but now are ye light in the Lord: walk as children of light; 9. (for the fruit of the Spirit is in all goodness, and righteousness, and truth;) 10. proving what is acceptable unto the Lord. 11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. 12. For it is a shame even to speak of those things which are done of them in secret. 13. But all things that are reproved, are made manifest by the light: for whatsoever doth make manifest is light. 14. Wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. 15. See that ye walk circumspectly; not as fools, but as wise, 16. redeeming the time, because the days are evil. 17. Wherefore be ye not unwise, but understanding what the will of the Lord is. 18. And be not drunk with wine, wherein is excess; but be filled with the Spirit; 19. speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord; 20. giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ.

It becomes saints to avoid not only the sins of uncleanness and covetousness, but also all impropriety of conduct and frivolity of language, vs. 3-4. Because uncleanness and covetousness not only exclude from heaven, but, whatever errorists may say, bring down the wrath of God, vs. 5-6. Christians, therefore, should not participate in those sins, seeing they have been divinely enlightened and made the recipients of that light whose fruits are goodness, righteousness and truth. They are bound to exemplify this in their conduct, avoiding and reproving the deeds of darkness, vs. 7-10. Those deeds are too shameful to be named; still they may be corrected by the power of that light which it is the prerogative of believers to disseminate. Therefore the Scriptures speak of the light which flows from Christ as reaching even to the dead, vs. 12-14. Christians therefore should be wise, making the most of every occasion for good, in the midst of the evils by which they are surrounded, vs. 13-16. They should seek exhilaration not from wine, but from the Holy Spirit, and give expression to their gladness in psalms and hymns, praising and thanking God through Jesus Christ, vs. 17-20.

V. 3. But fornication and all uncleanness, or covetousness, let it not be once named among you, as becometh saints.

In the preceding section the apostle had spoken of sins against our neighbour; here from v. 3 to v. 20 he dwells principally on sins against ourselves. Not only fornication, but every thing of the same nature, or that leads to it, is to be avoided—and not only avoided, but not even named among believers. The inconsistency of all such sins with the character of Christians, as saints, men selected from the world and consecrated to God, is such as should forbid the very mention of them in a Christian society. With the sins of uncleanness the apostle here, as in the preceding chapter, v. 19, connects πλεονεξία, covetousness. The word is to be taken in its ordinary sense, as there is nothing in the context to justify any departure from it. The assumption that sins of sensuality are alone mentioned in this and the following verse, leads to very forced interpretations of several of the terms employed.

V. 4. Neither filthiness. The word αἰσχρότης, is not simply obscenity, but whatever is morally hateful. The adjective αἰσχρος means deformed, revolting, what excites disgust, physical or moral. It is the opposite of καλός, which means both beautiful and good; and hence τὸ καλόν καὶ τὸ αἰσχρόν, means virtue and vice, The substantive is equally comprehensive, and includes whatever is vile or disgusting in speech or conduct. Lesser evils are expressed by the words μωρολογία and εὐτραπελία, foolish talking and jesting. The former means such talk as is characteristic of fools, i. e. frivolous and senseless. The latter, according to its etymology and early usage, means urbanity, politeness. Naturally enough however the word came to have a bad sense, as the adjective εὐτράπελος, what turns easily, as the wind, when applied to language or speech, means not only adroit, skilful, agreeable, witty, but also flippant, satirical, scurrilous. Hence the substantive is used for jesting and scurrility. The former sense is best suited to this passage, because it is connected with foolish talking, and because the apostle says of both simply that they are not convenient, not becoming or suitable. This is too mild a form of expression to be used either of αἰσχρότης (filthiness) or of εὐτραπελία in the worse sense of those terms. Paul says, these things (foolish talking and jesting) do not become Christians; οὐκ ἀνήκοντα, what does not pertain to any one, or, to his office. Foolish talking and jesting are not the ways in which Christian cheerfulness should express itself, but rather giving of thanks. Religion is the source of joy and gladness, but its joy is expressed in a religious way, in thanksgiving and praise.

V. 5. The apostle reverts to what he said in v. 3. and enforces the exhortation there given. "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." The form of expression is peculiar, ἴστεThe common text has ἐστε, but the evidence in favour of ἴστε is so strong that it is adopted by all recent editors. γινώσκοντες, ye know knowing. Many refer this to the familiar Hebrew idiom, in which the infinitive and finite tense of a verb are thus joined, which in Greek and English is imitated by uniting the participle and verb; as "dying thou shalt die," "multiplying I will multiply," "blessing I will bless," &c. But in all these cases the infinitive and finite tense are different forms of the same verb. Here we have different words. The preferable interpretation is to refer ἴστε to what precedes in v. 3, and γινώσκοντες to what follows: ‘This ye know, viz., that such vices should not be named among you, knowing that no one who indulges in them, &c.’

Covetous man who is an idolater. The words ὅς ἐστιν εἰδωλολάτρης are by many referred to all the preceding nouns, so that the fornicator, the unclean person, and the covetous man, are all alike declared to be idolaters. This is possible so far as the grammatical construction is concerned; but it is not natural, and not consistent with the parallel passage in Col. 3, 5, where the apostle singles out covetousness from a list of sins, and says, ‘It is idolatry.’ This too has its foundation both in nature and in Scripture. The analogy between this supreme love of riches, this service of Mammon and idolatry, is more obvious and more distinctly recognized in Scripture than between idolatry and any other of the sins mentioned. It is well that this should be understood, that men should know, that the most common of all sins, is the most heinous in the sight of God. For idolatry, which consists in putting the creature in the place of God, is every where in his word denounced as the greatest of all sins in his sight. The fact that it is compatible with outward decorum and with the respect of men, does not alter its nature. It is the permanent and controlling principle of an irreligious heart and life, turning the soul away from God. There is no cure for this destructive love of money, but using it for other than selfish purposes. Riches, therefore, must ruin their possessor, unless he employs them for the good of others and for the glory of God.

It is of the covetous man no less than of the fornicator, the apostle says, he has no inheritance in the kingdom of Christ. That is, in that kingdom which Christ came to establish—which consists of all the redeemed, washed in his blood, sanctified by his Spirit, and made perfectly blessed in the full enjoyment of God to all eternity. This kingdom is sometimes called the kingdom of Christ, and sometimes the kingdom of God; for where Christ reigns, God reigns. Here it is designated the βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ, that is, of him who is at once Χριστός and Θεός; Christ and God. This is certainly the most natural interpretation. As every one admits that τῷ Θεῷ καὶ πατρί means "to him who is at once God and Father." There is no reason why the same rule should not be applied in this case. Compare Titus 2, 13. This view of the passage, which makes it a direct assertion of the divinity of our Lord, is strenuously insisted upon by some of the most eminent of modern interpreters, as Harless and Rückert, the one orthodox and the other rationalistic. Others, however, say that Christ here designates the Redeemer, and God, the divine Being; and that the kingdom is called not only the kingdom of Christ, but also the kingdom of God. This is the view more commonly adopted, though in violation of a general rule of grammar, the article being omitted before Θεοῦ. If, in Titus 2, 13, ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, means that Jesus Christ is at once the great God and our Saviour, and Winer admits (Gram. p. 148) that it is for doctrinal reasons only he dissents from that interpretation; then there can be no reasonable doubt in the present case, where the form of expression is so similar, the writer being the same, that the idea is the same. If it were a rare or uncertain thing for Paul to recognize Christ as God, it would be wrong to press rules of grammar to make him teach that doctrine. But since every page almost of his epistles teems with evidence that Christ was his God, it is wrong to depart from those rules in order to prevent his teaching it.

V. 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, &c. Paul, therefore, cautions his readers in every age of the church, not to be deceived by such vain words; assuring them that for these things (for fornication and covetousness), the wrath of God cometh on the children of disobedience. With vain words, κενοῖς λόγοις. Κενός means empty. Κενοὶ λόγοι, therefore, are empty words; words which contain no truth, and are therefore both false and fallacious, as those will find who trust to them. The wrath of God. This expression is a fearful one, because the wrath of man is the disposition to inflict evil, limited by man’s feebleness; whereas the wrath of God is the determination to punish in a being without limit either as to his presence or power. This wrath, the apostle says, cometh on the children of disobedience. The present is either for the certain future, ‘will assuredly come;’ or it has its proper force. The wrath of God against these sins is now manifested in his dealings with those who commit them. He withdraws from them his Spirit, and finally gives them up to a reprobate mind. On the phrase "children of disobedience," see ch. 2, 2.

V. 7. Such being the determination of God to punish the unclean and the covetous, the apostle says, "Be ye not therefore partakers with them." That is, be not their associates in these sins, which of necessity would expose you to the penalty threatened against them.

V. 8. This is enforced by a reference to their conversion from a previous state of sin and misery to one of holiness and blessedness. For ye were sometime darkness. As light stands for knowledge, and as knowledge, in the scriptural sense of the word, produces holiness, and holiness happiness; so darkness stands for ignorance, such ignorance as inevitably produces sin, and sin misery. Therefore, the expression, "ye were darkness," means, ye were ignorant, polluted, and wretched. But now ye are light in the Lord, i. e. in virtue of union with the Lord, ye are enlightened, sanctified, and blessed. Walk as children of the light, i. e. as the children of holiness and truth. " Children of light," means enlightened; as ‘children of famine,’ means the ‘famished;’ see ch. 2, 2. The exhortation is that they should walk in a way consistent with their character as men illuminated and sanctified by their union with the Lord Jesus.

V. 9. For the fruit of light,The common text has here πνεύματος instead of φωτός. The latter reading is now universally adopted as the correct one on the authority not only of the MSS. but of the context. i. e. the fruit or effect of divine illumination is in all, i. e. consists in all the forms of goodness, righteousness, and truth. Goodness, ἀγαθωσύνῃ, is that which makes a man ἀγαθός, good; and righteousness, δικαιοσύνη, is that which makes a man δίκαιος, righteous. These Greek words differ very much as the corresponding English terms do. Goodness is benevolence and beneficence; righteousness is adherence to the rule of right. Yet both are used for moral excellence in general. The evil and the good, included all classes of the vicious and the virtuous. Good works are works of any kind which are morally excellent. When however the words are contrasted as in Rom. 5, 7, or distinguished as in Rom. 7, 12, good means benevolent or beneficent; and righteous, just or upright. Goodness is that quality which adapts a thing to the end for which it was designed, and renders it serviceable. Hence we speak of a good tree, of good soil, as well as of a good man. Righteousness can properly be predicated only of persons or of what is susceptible of moral character; as it means conformity to law; or if predicated of the law itself, it means conformity to the nature of God, the ultimate standard of rectitude. Truth, here means religious or moral truth, or religion itself. The fruits of light, therefore, are all the forms of piety and virtue.

V. 10. Verse 9 is a parenthesis, as the 10th verse is grammatically connected with the 8th. "Walk as children of the light, proving, &c.," περιπατεῖτε—δοκιμάζοντες. Δοκιμάζειν is to try, to put to the test, to examine; then to judge or estimate; and then to approve. Thus it is said, "The fire shall try every man’s work;" God is said "To try the heart;" we are said "To be renewed so as to prove the will of God," Rom. 12, 2, that is, to examine and determine what the will of God is. And so in this passage believers are required to walk as children of light, examining and determining what is acceptable to the Lord. They are to regulate their conduct by a regard to what is well pleasing to Him. That is the ultimate standard of judging whether any thing is right or wrong, worthy or unworthy of those who have been enlightened from above.

The word LORD is in the New Testament so predominantly used to designate the Lord Jesus Christ, that it is always to be referred to him unless the context forbids it. Here the context so far from forbidding, requires such reference. For in the former part of the sentence Lord evidently designates Christ. "Ye are light in the Lord, therefore, walk as children of the light, proving what is acceptable to the Lord." This, therefore, is one of the numerous passages in the New Testament, in which Christ is recognized as the Lord of the conscience, whose will is to us the ultimate standard of right and wrong, and to whom we are responsible for all our inward and outward acts. It is thus that the sacred writers show that Christ was their God, in whose presence they constantly lived, whose favour they constantly sought, and on whom all their religious affections terminated. He was not merely the God of their theology, but of their religion.

V. 11. The apostle having in the previous verse insisted on the duty of Christians of so walking as to show by their works that they were the subjects of divine illumination, adds here a statement of their duty in reference to the sins of those still in darkness. Those sins he calls "the unfruitful works of darkness." By unfruitful is meant not merely barren or worthless, but positively evil. For in a moral subject the negation of good is evil. Works of darkness are those works which spring from darkness, i. e. from ignorance of God; as "works of light" are those works which light or divine knowledge produces.

The duty of Christians in reference to the works of darkness is twofold; first, to have no communion with them; and secondly, to reprove them. The former is expressed by the words μὴ συγκοινωνεῖτε, have not fellowship with them. Those who have things in common; who are congenial; who have the same views, feelings, and interests; and who therefore delight in each other’s society, are said to be in fellowship. In this sense believers have fellowship with God and with each other. So we are said to have fellowship in any thing which we delight in and partake of. To have fellowship with the works of darkness, therefore, is to delight in them and to participate in them. All such association is forbidden as inconsistent with the character of the children of light. Our second duty is to reprove them. Ἐλέγχεινis not simply to reprove in the sense of admonishing or rebuking. It means to convince by evidence. It expresses the effect of illumination by which the true nature of any thing is revealed. When the Spirit is said to reprove men of sin, it means that he sheds such light upon their sins as to reveal their true character, and to produce the consequent consciousness of guilt and pollution. In Paul says the effect of intelligible preaching of the Gospel is conviction—which is explained by saying "the secrets of the heart are revealed." The duty, therefore, here enjoined is to shed light on these works of darkness; to exhibit them in their true nature as vile and destructive. By this method they are corrected; as is more fully taught in the following verses. The ethics as well as the theology of the Bible are founded on the principle, that knowledge and holiness, ignorance and sin, are inseparable. If you impart knowledge you secure holiness; and if you render ignorant you deprave. This of course is not true of secular knowledge—i. e. of the knowledge of other than religious subjects; nor is it true of mere speculative knowledge of religious truth. It is true only of that knowledge which the Scriptures call spiritual discernment. Of that knowledge, however, intellectual cognition is an essential element. And so far as human agency in the production of the conviction of sin is concerned, it is limited to holding forth the word of life; or letting the light of divine truth shine into the darkened minds of men, and upon their evil deeds.

V. 12. These works of darkness should be thus reproved, "for it is a shame even to speak of those things which are done of them in secret." There are two reasons why sins are called works of darkness. The first and principal one is, as before remarked, because they spring from darkness or ignorance of God; and the second is, because they are committed in darkness. They shun the light. The exceeding turpitude of these sins the apostle gives as the reason why they should be reproved.

V. 13. Vile however as those sins are, they are capable of being corrected. They are not beyond cure. Reprove them. Let in the light of divine truth upon them, and they will be corrected or healed. For the truth is divinely efficacious. It is the organon of God; that through which he exerts his power in the sanctification and salvation of men. Such seems to be the general meaning of this difficult verse.

It is connected with the preceding verse, and is designed to enforce the command, ἐλέγχετε, reprove. ‘Reprove the things done in secret by the wicked—for though they are too bad to be even named, yet being reproved, they are made manifest by the light, and thereby corrected, for every thing made manifest, i. e. revealed in its true nature by divine light, becomes light; that is, is reformed.’ This interpretation gives a simple and consistent sense, assumes no unusual signification of the terms employed, nor any forced construction, and is suited to the context. It supposes—1. That τὰ πάντα ἐλεγχόμενα refers to τὰ κρυφῇ γινόμενα of v. 12. The things done in secret are the all things, which being reproved, are manifested. 2. The words ὑπὸ τοῦ φωτός are not to be connected with ἐλεγχόμενα, as though the sense were, ‘being reproved by the light;’ but with φανεροῦται, so that the sense is, ‘are made manifest by the light.’ This construction is required by the following clause. 3. φανερούμενον, is passive, and not middle with an active sense. The meaning is, ‘Whatever is manifested;’ not ‘whatever makes manifest.’ As the word φανεροῦται just before is passive, it is unnatural to make φανερούμενον active. Besides, the apostle is not speaking of the nature of spiritual light, but of its effects. It illuminates or turns into light all it touches, or wherever it penetrates.

If φανερούμενον be taken as active, as is done by Calvin and many others, and by our translators, the sense would be, ‘Reprove these things; it is your office to do so, for you are light, and light is that which makes manifest.’ This however is not what Paul says. He does not say ‘Reprove evil, for you are light,’ but, ‘Reprove evil, for evil when reproved by light is manifest, and when manifest, it is light,’ that is, it is changed into light, or corrected. In v. 8, he had said, "Ye are light;" so here he says, what is illuminated by the truth becomes light. The sense is the same in both cases. The penetration of spiritual light, or divine truth, carries with it such power, that it illuminates and sanctifies all in whom it dwells. Hence the apostle elsewhere prays that the word of God may dwell in the hearts of believers in all wisdom and spiritual understanding. 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 into 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. Truth being thus essential, it is the duty of Christians to bring it to bear upon all those who are ignorant and on all the works of darkness.

V. 14. As light is thus efficacious, and as it is accessible, or may be obtained, therefore the Scriptures call even upon the sleeping and the dead to arise and meet its life-giving beams. Διὸ λέγει, scil. ἡ γραφή. As this formula of quotation is never used in the New Testament except when citations are made from the Old Testament, it cannot properly be assumed that the apostle here quotes some Christian hymn with which the believers in Ephesus were familiar; or some apocryphal book; or some inspired book no longer extant. We must understand him either as referring to many exhortations of the Old Testament Scriptures, the substance of which he condenses in the few words here used; or as giving the spirit of some one passage, though not its words. Both these methods of explanation may be sustained by appeal to similar passages. The apostles in quoting the Old Testament sometimes combined several passages in the same quotation—and sometimes give as the teaching of the prophets what is nowhere taught or asserted in express terms, but is abundantly or clearly implied in what they say. At other times again, the reference is obviously to some one passage, and yet neither the Hebrew nor Septuagint is accurately followed, but the general idea is reproduced. We without the authority and divine guidance of the apostles deal in the same way with the word of God, of which almost every sermon would furnish examples. It is generally assumed that Paul here refers to Is. 60, 1, "Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee." Or, as De Wette renders it; "Auf, werde licht, denn es kommt dein Licht, und die Herrlichkeit Jehovah’s gehet iiber dir auf." Up, become light; for thy light comes, and the glory of Jehovah riseth over thee. The analogy between this passage and the quotation of the apostle is plain. There are in both—1. The call to those who are asleep or dead to rise. 2. To receive the light. 3. The promise that Jehovah, Lord, or Christ, equivalent terms in the mind of the apostle, would give them light. There can, therefore, be little doubt that it was the language of Isaiah Paul intended in substance to quote. Beza thinks that Is. 26, 19, "Awake and sing, ye that dwell in the dust," &c., is to be included in the reference; and others join Is. 9, 2, "The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined." It is true that in these, as well as in other passages, the power of light, i. e. of divine truth, its advent in the person of Christ, and the call to those who are in darkness to accept it, are included. But the probability is that Is. 60, 1, was the passage most distinctly in the apostle’s

Those asleep and the dead are in darkness, and therefore those involved in spiritual darkness are addressed as sleeping. The light which comes from Christ has power to reach even the dead—as our Lord, in the use of another figure, says, "The hour is coming, and now is, that the dead shall hear the voice of the Son of God, and they that hear shall live," John 5, 25. This does not mean that the dead must be revived before they hear the voice of the Son of God, but his voice causes them to hear and live. So the passage before us does not mean that those asleep must arise from the dead and come to Christ for light; but that the light which Christ sheds around him, has power to awake the sleeping dead. Thus the passage is a confirmation of what is said in the preceding verse, viz., that every thing made manifest by the light, is light.

V. 15. If this verse be considered as connected inferentially by οὖν with the preceding, then the association of ideas is: ‘If believers are bound to dispel the darkness from the hearts and lives of others, how careful should they be not to be dark themselves, i. e. they should walk as wise men.’ This however seems forced. The exhortation contained in this and the following verse is most naturally connected with that contained in verses 10 and 11. Believers as children of light are required to have no fellowship with the works of darkness, but rather to reprove them; see therefore, i. e. take heed therefore, πῶς ἀκριβῶς περιπατεῖτε, that ye walk circumspectly. Πῶς, however, does not mean that, though often used where ὅτι or ἵνα might be employed. It here as elsewhere means how, in what manner. "See in what manner ye render your deportment accurate." Ἀκριβῶς περιπατεῖν is to walk strictly by rule, so as not to deviate by a hair’s breadth. Not as unwise, but as wise. Paul often uses the word σοφία for divine truth. The σοφοί are those who possess this truth, which he had before called light, and the ἄσοφοι are those who have it not. So that wise and unwise are here equivalent to the enlightened and those in darkness. His exhortation, therefore, is that believers should carefully deport themselves not as the heathen and unrenewed, who have not the divine light of which he had been speaking, but as those who are enlightened from above and are therefore wise.

V. 16. Ἐξαγοραζόμενοι τὸν καιρόν, redeeming the time. This is one manifestation of wisdom, one method in which their Christian character as the children of light should be exhibited. The words have been variously explained:—1. Making use of, availing yourselves of the occasion for doing good, not allowing it to pass unimproved. 2. Buying back the time, redeeming it, as it were, from Satan or from the world. 3. Making the most of time, i. e. using it to the best advantage. 4. Adapting yourselves to the occasion, &c. The decision between these different views depends partly on the sense to be given to ἐξαγοραζόμενοι, and partly on the question whether καιρός is to be taken in its proper sense, opportunity, appropriate time; or in the general sense of χρόνος, time. The words αγοράζειν and ἐξαγοράζειν, have in common the idea of acquiring by purchase. The latter in virtue of the force of the ἐκ properly means to purchase back, or tc make free by purchase. But it is also used in the sense of the simple verb, as in Daniel 2, 8, whence the expression in the text is probably derived. There, according to the Septuagint, the king said to the Chaldeans, who declined to interpret his dream until they knew what it was, οἶδα ἐγὼ ὅτι καιρὸν ὑμεῖς ἐξαγοράζετε, "I know you wish to gain time." This sense of the verb suits the passage before us. Then if καιρός means here what it does in almost every other passage, where it occurs in the New Testament, the most natural interpretation of the clause is, "availing yourselves of the occasion," i. e. improving every opportunity for good. If καιρός be taken for χρόνος, which is barely admissible, the sense would be, " making the most of time," i. e. rescuing it from waste or abuse. Both of these interpretations are good and suited to the following clause, because the days are evil. Πονηρός, evil, may be taken either in a physical or moral sense. The patriarch said, "Few and evil have the days of the years of my life been;" Gen. 47, 9. The moral sense of the word, however, is better suited to the context. Evil days, mean days in which sin abounds. It is parallel to the expressions, "evil generation," Matt. 12, 39; and "evil world," Gal. 1, 4. Because sin abounds is a good reason why Christians should seize upon every opportunity to do good; and also why they should make the most of time. So that this clause suits either of the interpretations of the first part of the verse. That καιρός properly and commonly means opportunity, or suitable time, is a strong reason for preferring the former of the two interpretations mentioned. The same exhortation and in the same connection is found in Col. 4, 5. Here the apostle says, "See that ye walk as wise men, redeeming the time;" there, "Walk in wisdom, redeeming the time." So that this right use of time, or this seizing on every opportunity for doing good, is in both places represented as the evidence and effect of wisdom, i. e. of divine truth, which is the wisdom of God, which he has revealed, 1 Cor. 2, 6-13.

V. 17. Therefore, i. e. either because the days are evil; or, because ye are bound to walk as wise men. The latter mode of connection is to be preferred, because the reference is to the main idea of the preceding verses 15 and 16, and not to a subordinate clause. Be ye not, ἄφρονες, senseless, unthinking, trifling. Comp. Luke 11, 40, "Ye fools (ye unthinking ones), did not he that made that which is without, make that which is within also;" also Luke 12, 20; 1 Cor. 15, 36; 2 Cor. 11, 16, &c. In all these cases ἄφρων means one who does not make a right use of his understanding; who does not see things in their true light, or estimate them according to their relative importance. It is here opposed to συνιέντες. ‘Be ye not senseless, undiscriminating between what is true and false, right and wrong, important and unimportant, but understanding, i. e. discerning what the will of the Lord is.’ That is, seeing things as he sees them, and making his will or judgment the standard of yours, and the rule of your conduct. The will of the Lord is the will of Christ. That Lord here means Christ, is plain not only from the general usage of the New Testament, so often referred to, but also from the constant use of the word in this chapter as a designation of the Redeemer. Here again, therefore, the divinity of Christ is seen to be a practical doctrine entering into the daily religious life of the believer. His will is the rule of truth and duty.

V. 18. And (especially) be not drunk with wine. This is an ἀφρόσυνη, a want of sense, especially inconsistent with the intelligence of the true believer. The man who has a right discernment will not seek refreshment or excitement from wine, but from the Holy Spirit. Therefore the apostle adds, but be filled with the Spirit. In drunkenness, he says, there is ἀσωτία, revelry, debauchery, riot, whatever tends to destruction; for the word is derived from ἄσωτος, which means, what cannot be saved, one given up to a destructive course of life. Comp. Tit. 1, 6. 1 Pet. 4, 4. Men are said to be filled with wine when completely under its influence; so they are said to be filled with the Spirit, when he controls all their thoughts, feelings, words, and actions. The expression is a common one in Scripture. Of our Lord himself it was said, "He was full of the Holy Ghost," Luke 4, 1; so of Stephen that "he was full of faith and of the Holy Ghost," Acts 6, 5; and of Barnabas, Acts 11, 24, &c. To the Christian, therefore, the source of strength and joy is not wine, but the blessed Spirit of God. And as drunkenness produces rioting and debauchery, so the Holy Spirit produces a joy which expresses itself in psalms, and hymns, and spiritual songs. Quid gignit ebrietas? dissolutam proterviam, ut quasi excusso freno indecenter homines exultent. Quid spiritualis laetitia, quum ea perfusi sumus? hymnos, psalmos, laudes Dei, gratiarum actiones. Hi sunt vere jucundi fructus et delectabiles. CALVIN.

V. 19. Λαλοῦντες ἑαυτοῖς (i. e. ἀλλήλοις, as in 4, 32, and elsewhere), speaking to each other, not to yourselves. Compare Col. 3, 16, where it is, διδάσκοντες καὶ νουθετοῦντες ἑαυτούς, teaching and admonishing one another. "Speaking to each other," signifies the interchange of thoughts and feelings expressed in the psalms and hymns employed. This is supposed to refer to responsive singing, in the private assemblies and public worship of Christians, to which the well-known passage of Pliny: Carmen Christo quasi Deo dicunt secum invicem, seems also to refer. Whether the passage refers to the responsive method of singing or not, which is somewhat doubtful from the parallel passage in Colossians (where Paul speaks of their teaching one another), it at least proves that singing was from the beginning a part of Christian worship, and that not only psalms but hymns also were employed.

The early usage of the words ψαλμός, ὕμνος, ῷδή, appears to have been as loose as that of the corresponding English terms, psalm, hymn, song, is with us. A psalm was a hymn, and a hymn a song. Still there was a distinction between them as there is still. A psalm was, agreeably to the etymology of the word ψαλμός, a song designed to be sung with the accompaniment of instrumental music. 2. It was one of the sacred poems contained in the book of Psalms, as in Acts 13, 33, ἐν τῷ ψαλμῳ τῷ δευτέρῳ, in the second Psalm; and Acts 1, 20, ἐν βίβλῳ ψαλμῶν, in the book of Psalms. 3. Any sacred poem formed on the model of the Old Testament Psalms, as in 1 Cor. 14, 26, where ψαλμόν appears to mean such a song given by inspiration, and not one of the psalms of David. A Hymn was a song of praise to God; a divine song. ARRIAN, Exped. Alex. 4, ὔμνοι μὲν ἐς τοὺς θεοὺς ποιοῦνται, ἔπαινοι δὲ ἐς ἀνθρώπους. AMMON. de differ. vocbl. ὁ μὲν γὰρ ὕμνος ἔστι θεῶν, τὸ δὲ ἐγκώμιον τῶν ἀνθρώπων. PHAVOR. ὕμνος· ἡ πρὸς θεὸν ᾠδή. Such being the general meaning of the word, Josephus uses it of those Psalms which were songs of praise to God: ὁ Δαυΐδος ᾠδὰς εἰς τὸν Θεὸν καὶ ὕμνους συνετάξατο, Ant. 7. 12, 3. Psalms and hymns then, as now, were religious songs; ὠδαί were religious or secular, and therefore those here intended are described as spiritual. This may mean either inspired, i. e. derived from the Spirit; or expressing spiritual thoughts and feelings. This latter is the more probable; as not only inspired men are said to be filled with the Spirit, but all those who in their ordinary thoughts and feelings are governed by the Holy Ghost.

Singing and making melody in your hearts to the Lord. If this clause be considered as coordinate with the preceding, then it refers to a different kind of singing. The former expressed by λαλοῦντες ἑαυτοῖς is singing audibly, the latter by ᾄδοντες ἐν τῇ καρδίᾳ is the music of the heart, the rhythm of the affections not clothed in words. In favour of this view, which is adopted by several of the best modern commentators, as Harless, Rückert, Olshausen, and Meyer, it is urged that the apostle says, ἐν τῇ καρδίᾳ ὑμῶν and not simply ἐκ καρδίας, from the heart; and that the pronoun ὑμῶν, your, would be unnecessary, had he meant only that the singing was to be cordial. Besides, the singing here referred to is that of those filled with the Spirit, and therefore the caution that it should not be a mere lip service is out of place. Notwithstanding these reasons, the great majority of commentators make this clause subordinate to the preceding and descriptive of the kind of singing required, "You are to commence with each in Psalms and Hymns, singing in your heart." Comp. Rom. 1, 9, where the apostle says: ᾧ λατρεύω (not ἐκ πνεύματος but) ἐν τῷ πνεύματί μου, whom I serve in my spirit, and 1 Cor. 14, 15. There is no sufficient reason for departing from the ordinary view of the passage.

ᾄδοντες καὶ ψάλλοντες, singing and making melody, are two forms of expressing the same thing. The latter term is the more comprehensive; as αἴδειν is to make music with the voice; ψάλλειν, to make music in any way; literally, to play on a stringed instrument; then, to sing in concert with such an instrument; then, to sing or chant. See 1 Cor. 14, 15; James 5, 13; Rom. 15, 9.

To the Lord, i. e. to Christ. In the parallel passage: Col. 3, 16, it is to God. In either form the idea is the same. In worshipping Christ we worship God. God in Christ, however, is the definite, special object of Christian worship, to whom the heart when filled with the Spirit instinctively turns. This special worship of Christ is neither inconsistent with the worship of the Father, nor is it ever dissociated from it. The one runs into the other. And

V. 20. Therefore the apostle connects the two; "Be ye filled with the Spirit, singing hymns to Christ, and giving thanks to God even the Father." The Spirit dictates the one as naturally as the other. We are to give thanks always. It is not a duty to be performed once for all, nor merely when new mercies are received; but always, because we are under obligation for blessings temporal and spiritual already received, which calls for perpetual acknowledgment. We are to give thanks for all things; afflictions as well as for our joys, say the ancient commentators. This is not in the text, though Paul, as we learn from other passages, gloried in his afflictions. Here the words are limited by the context, for all our mercies. In the name of the Lord Jesus. The apostles preached in the name of the Lord Jesus; they wrought miracles in his name; believers are commanded to pray in his name; to give thanks in his name, and to do all things in his name. In all these cases the general idea is that expressed by [Bengel: ut perinde sit, ac si Christus faciat. What we do in the name of Christ we do by his authority, and relying on him for success. Christ gives us access to the Father; we come to God through him; he gives the right to come, and it is on him we depend for acceptance when we come. Τῷ Θεῷ καὶ πατρί, God even the Father, i. e. to God the Father of our Lord Jesus Christ. This is the covenant title of God under the new dispensation, and presents the only ground on which he can be approached as our Father.

21. Submitting yourselves one to another in the fear of God. 22. Wives, submit yourselves unto your own husbands, as unto the Lord. 23. For the husband is the head of the wife, even as Christ is the head of the church: and he is the Saviour of the body. 24. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26. that he might sanctify and cleanse it with the washing of water by the word: 27. that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. 28. So ought men to love their wives, as their own bodies. He that loveth his wife loveth himself. 29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30. for we are members of his body, of his flesh, and of his bones. 31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32. This is a great mystery: but I speak concerning Christ and the church. 33. Nevertheless, let every one of you in particular so love his wife even as himself: and the wife see that she reverence her husband.

The apostle enjoins mutual obedience as a Christian duty, v. 21. Under this head he treats of the relative duties of husbands and wives, parents and children, masters and servants. The remainder of this chapter is devoted to the duties of husbands and wives. As the conjugal relation is analogous to that which Christ sustains to the church, the one serves to illustrate the others. The apostle, therefore, combines the two subjects throughout the paragraph.

Wives should be subject to their husbands as the church is to Christ. 1. The motive to this subject is a regard to the Lord, v. 22. 2. The ground of it is, that the husband is the head of the wife, as Christ is the head of the church, v. 23. 3. This subjection is not confined to any one sphere, but extends to all, v. 24.

Husbands should love their wives. 1. The measure of this love is Christ’s love for the church for whose redemption he died, vs. 25-27. 2. The ground of love is in both cases the same—the wife is flesh of her husband’s flesh, and bone of his bone. So the church is flesh of Christ’s flesh and bone of his bone. Husband and wife are one flesh; so are Christ and the church. What is true of the one is true of the other, vs. 29-31. 3. The union between Christ and his church is indeed of a higher order than that between husband and wife—nevertheless the analogy between. the two cases is such as to render it obligatory on the husband to love his wife as being himself, and on the wife to reverence her husband, vs. 32-33.

V. 21. That a new paragraph begins with this verse is generally conceded. First, because the preceding exhortations are evidently brought to a close in v. 20—with the words to God even the Father. And secondly, because the command to be obedient one to another, amplified through this chapter and part of the next, does not naturally cohere with what precedes. This being the case, the participle ὑποτασσόμενοι being obedient, with which this verse begins, cannot be explained by referring it to the verb πληροῦσθε in v. 18. The sense would then be, ‘Be filled with the Spirit—submitting yourselves one to another.’ This construction of the passage for the reasons just stated is rejected by most commentators. Others take the participle for the imperative and render the words, ‘Be subject one to another.’ But this is contrary to the usage of the language. The most common explanation is to connect this verse with the following, ‘Being subject one to another (as ye are bound to be), ye wives be subject to your husbands.’ From the general obligation to obedience follows the special obligation of wives, children, and servants, as explained in what follows.

This command to submit one to another is found in other passages of the New Testament, as in 1 Pet. 5, 5, "All of you be subject one to another, and be clothed with humility." Rom. 12, 10. Phil. 2. 3. The scriptural doctrine on this subject is that men are not isolated individuals, each one independent of all others. No man liveth for himself and no man dieth for himself. The essential equality of men and their mutual dependence lay the foundation for the obligation of mutual subjection. The apostle however is here speaking of the duties of Christians. It is, therefore, the Christian duty of mutual submission of which this passage treats. It not only forbids pride and all assumption of superiority, but enjoins mutual subjection, the subjection of a part to the whole, and of each one to those of his fellow believers with whom he is specially connected. Every Christian is responsible for his faith and conduct to his brethren in the Lord, because he constitutes with them one body having a common faith and a common life. The independency of one Christian of all others, or of one Christian society of all similar societies, is inconsistent with the relation in which believers stand to each other, and with the express commands of Scripture.

We are to be thus subject one to another ἐν φοβῷ Χριστοῦ.The common text reads Θεοῦ, but the authority of the MSS. and versions is so decidedly in favour of Χριστοῦ that it is now universally adopted. This may mean either that the fear of Christ, at whose bar we are to stand in judgment, should constrain us to this mutual subjection; or that the duty should be religiously performed. The motive should be reverence for Christ, a regard for his will and for his glory. It is in this way all social duties, even the most humiliating, are raised into the sphere of religion, and rendered consistent with the highest elevation and liberty. This idea is specially insisted upon by the apostle when he comes to speak of the duty of servants to their masters. It ought not to escape the reader’s notice that the relation in which this and similar passages suppose us to stand to Christ, is such as we can sustain to no other than to a divine person. He to whom we are responsible for all our conduct, and reverence for whom is the great motive to the performance of duty, is God.

V. 22. Wives, submit yourselves to your own husbands, as unto the Lord. The general duty of mutual submission includes the specific duty of wives to be subject to their husbands, and this leads the apostle to speak of the relative duties of husbands and wives. And as the marriage relation is analogous to the relation. between Christ and his church, he is thus led to illustrate the one by the other. As the relation is the same, the duties flowing from it are the same; obedience on the part of the wife, and love on the part of the husband. The apostle teaches the nature, the ground, and the extent of the obedience due from the wife to the husband.

As to the nature of it, it is religious. It is ὡς τῷ Κυρίῳ, as to the Lord. The ὡς, as, does not express similarity, as though the obedience of the wife to her husband was to be as devout and as unconditional as that which she is bound to render to the Lord. But her obedience to her husband is to be regarded as part of her obedience to the Lord. See 6, 5. 6. It terminates on him, and therefore is religious, because determined by religious motives and directed towards the object of the religious affections. This makes the burden light and the yoke easy. For every service which the believer renders to Christ, is rendered with alacrity and joy.

V. 23. But although the obedience of the wife to the husband is of the nature of a religious duty because determined by religious motives, it has in common with all other commands of God, a foundation in nature. The apostle, therefore, says, wives are to be obedient to their husbands, because the husband is the head of the wife, even as Christ is the head of the church. The ground of the obligation, therefore, as it exists in nature, is the eminency of the husband; his superiority in those attributes which enable and entitle him to command. Ile is larger, stronger, bolder; has more of those mental and moral qualities which are required in a leader. This is just as plain from history as that iron is heavier than water. The man, therefore, in this aspect, as qualified and entitled to command, is said to be the image and glory of God, 1 Cor. 11, 7; for, as the apostle adds in that connection, the man was not made out of the woman, but the woman out of the man; neither was the man created for the woman, but the woman for the man. This superiority of the man, in the respects mentioned, thus taught in Scripture, founded in nature, and proved by all experience, cannot be denied or disregarded without destroying society and degrading both men and women; making the one effeminate and the other masculine. The superiority of the man, however, is not only consistent with the mutual dependence of the sexes, and their essential equality of nature, and in the kingdom of God, but also with the inferiority of men to women in other qualities than those which entitle to authority. The scriptural doctrine, while it lays the foundation for order in requiring wives to obey their husbands, at the same time exalts the wife to be the companion and ministering angel to the husband. The man, therefore, so far as this particular point is concerned, stands in the same relation to his wife, that Christ does to the church. There is however a relation which Christ bears to his church, which finds no analogy in that of the husband to the wife. Christ is not only the head of the church, but he is its Saviour, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος. Why the apostle added these words is not easy to determine. Perhaps it was to mark the distinction between the cases otherwise so analogous. Perhaps it was, as many suppose, to suggest to husbands their obligation to provide for the safety and happiness of their wives. Because Christ is the head of the church, he is its Saviour; therefore as the husband is the head of the wife, he should not only rule, but protect and bless.Sicuti Christus ecclesiae suae praeest in ejus salutem, ita nihil esso mulieri utilius nec magis salubre, quam ut marito subsit. Perire igitur affectant quae renuunt subjectionem, sub qua salvae esse poterant.—CALVIN. The most probable explanation is, that as the apostle’s design is not merely to teach the nature of the relation between husband and wife, but also that between Christ and the church, the clause in question is added for that purpose, without any bearing on the conjugal relation. This clause is not in apposition with the preceding, but is an independent proposition. Christ is the head of the church; and he is the Saviour of his body.

V. 24. But, ἀλλὰ, i. e. notwithstanding there is this peculiarity in the relation of Christ to the church which has no parallel in the relation of the wife to the husband, ‘nevertheless, as the husband is the head of the wife, let the wife be subject to her husband in every thing, even as the church is subject to Christ her head.’ Our translators give ἀλλὰ here a syllogistic force and render it, therefore, as though it introduced the conclusion from the preceding argument. But this is contrary to the common use of the particle and is unnecessary, as its ordinary meaning gives a good sense.

As verse 22 teaches the nature of the subjection of the wife to her husband, and verse 23 its ground, this verse teaches its extent. She is to be subject ἐν παντί, in every thing. That is, the subjection is not limited to any one sphere or department of the social life, but extends to all. The wife is not subject as to some things, and independent as to others, but she is subject as to all. This of course does not mean that the authority of the husband is unlimited. It teaches its extent, not its degree. It extends over all departments, but is limited in all; first, by the nature of the relation; and secondly, by the higher authority of God. No superior, whether master, parent, husband or magistrate, can make it obligatory on us either to do what God forbids, or not to do what God commands. So long as our allegiance to God is preserved, and obedience to man is made part of our obedience to him, we retain our liberty and our integrity.

V. 25. As the peculiar duty of the wife is submission, the special duty of the husband is love. With regard to this the apostle teaches its measure and its ground. As to its measure it should be analogous to the love which Christ bears to his church. Its ground is the intimate and mysterious union which subsists between a man and his wife.

Husbands, love your wives, even as Christ also loved the church and gave himself for it. Husbands should love their wives, καθώς, even as, i. e. both because and as. As their relation to their wives is analogous to that of Christ to his church, it imposes the obligation to love them as he loves the church. But Christ so loved the church as to die for it. Husbands, therefore, should be willing to die for their wives. This seems to be the natural import of the passage, and is the interpretation commonly given to it. It has also its foundation in nature. Christ’s love is held up as an example and a rule. His love is indeed elsewhere declared to be infinite. We cannot love as he loved, in any other sense than that in which we can be merciful as our Father in heaven is merciful. Nevertheless, it cannot be doubted that true conjugal love will ever lead the husband to sacrifice himself for his wife.The idea that all love, and therefore all holiness, is benevolence, and is proportioned to the capacity of its object, is one of those absurdities into which men inevitably fall when they give themselves up to the guidance of the speculative understanding, and disregard the teachings of the heart and of the conscience. A mother loves her infant, in every true sense of the word love: a hundred fold more than she loves a stranger, though he may be the greatest man who ever lived.

Vs. 26. 27. As the apostle unites with his design of teaching the duties arising from the conjugal relation, the purpose to illustrate the nature of the union between Christ and his church, these verses relate to the latter point and not to the former. They set forth the design of Christ’s death. Its remote design was to gain the church for himself as an object of delight. Its proximate design was to prepare it for that high destiny. These ideas are presented figuratively. The church is regarded as the bride of Christ. This is designed to teach—1. That it is an object of a peculiar and exclusive love. As the love which a bridegroom has for his bride is such as he has for no one else; so the love which Christ has for his church is such as he has for no other order of creatures in the universe, however exalted. 2. As the bride belongs exclusively to her husband, so the church belongs exclusively to Christ. It sustains a relation to him which it sustains to no other being, and in which no other being participates. 3. This relation is not only peculiar and exclusive, but the union between Christ and his church is more intimate than any which subsists between him and any other order of creatures. We are flesh of his flesh, and bone of his bones. 4. The church is the special object of delight to Christ. It is said of Zion, "As the bridegroom rejoices over the bride, so shall thy God rejoice over thee," Is. 62, 5. He is to present it to himself as his own peculiar joy. Such being the high destiny of the church, the proximate end of Christ’s death was to purify, adorn, and render it glorious, that it might be prepared to sit with him on his throne. She is to be as a bride adorned for her husband. These are not imaginations, nor exaggerations, nor empty figures; but simple, scriptural, sanctifying, and saving truths. And what is true of the church collectively, is true of its members severally. Each is the object of Christ’s peculiar love. Each sustains to him this peculiar, exclusive, and intimate relation. Each is the object in which he thus delights, and each is to be made perfectly holy, without spot, and glorious.

Though the general sense of this passage is thus plain, there is no little difficulty attending the interpretation of its details. Christ, it is said, gave himself for the church, ἵνα αὐτὴν ἁγιάσῃ, which Calvin renders, Ut segregaret eam sibi, that he might separate it for himself; which, he says, is done by the remission of sin, and the renewing of the Holy Ghost. Though the verb ἁγιάζειν has this sense, yet as in Paul’s writings it is commonly used to express cleansing from pollution, and as this sense best suits the context, it is generally preferred. The design of Christ’s death was to make his people holy. It accomplishes this end by reconciling them to God, and by securing for them the gift of the Holy Ghost. Thus in Gal. 3, 13. 14, it is said, "Christ has redeemed us from the curse of the law, that we might receive the promise of the Spirit."

With regard to the next clause, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος, having cleansed (or cleansing) it with the washing of water, we must inquire—1. What is intended by λουτρὸν τοῦ ὕδατος. 2. What is meant by καθαρίσας; and 3. In what relation this clause stands to the preceding. Does "the washing of water" here mean baptism, or a washing which is analogous to a washing with water? The latter interpretation is admissible. The apostle may mean nothing more than a spiritual lustration. In Ez. 16, 9, speaking of Israel, God said, "Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil." And in 36, 25, " Then will I sprinkle clean water upon you, and ye shall be clean." Also in Heb. 10, 22, it is said, "Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." In all these cases washing with water is a figurative expression for spiritual purification. Commentators, however, almost without exception understand the expression in the text to refer to baptism. The great majority of them, with Calvin and other of the Reformers, do not even discuss the question. or seem to admit any other interpretation to be possible. The same view is taken by all the modern exegetical writers. This unanimity of opinion is itself almost decisive. Nothing short of a stringent necessity can justify any one in setting forth an interpretation opposed to this common consent of Christians. No such necessity here exists. Baptism is a washing with water. It was the washing with water with which Paul’s readers as Christians were familiar, and which could not fail to occur to them as the washing intended. Besides, nothing more is here attributed to baptism than is attributed to it in many other passages of the word of God. Compare particularly Acts 22, 16, "Arise, be baptized, and wash away thy sins, ἀπόλουσαι τὰς ἁμαρτίας σου." There can be little doubt, therefore, that by "the washing with water," the apostle meant baptism.

As to the meaning of the participle καθαρίσας, there is more doubt. The verb signifies to cleanse either literally, ceremonially, or figuratively. As the Scriptures speak of a twofold purification from sin, one from guilt by expiation, the other from pollution by the Spirit, and as καθαρίζειν is used in reference to both, the question is, which is here intended. Does the apostle speak of pardon, or of sanctification as effected by this washing with water? The word expresses sacrificial purification. Heb. 9, 22. 23. 1 John 1, 7, "The blood of Jesus Christ his Son cleanses us from all sin." Heb. 9, 14; comp. Heb. 1, 3, "Having by himself made purification of our sin." In favour of taking it in this sense here, is the fact that baptism is elsewhere connected with the remission of sin; as in Acts 22, 16, and Acts 2, 38, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins." The meaning of the word, however, depends upon its relation to the preceding clause. Καθαρίσας may be connected with ἁγιάσῃ, and taken in the same tense with it. It then expresses the mode in which Christ cleanses his church. ‘He gave himself for it that he might cleanse it, purifying it by the washing of water.’ In this case, if ἁγιάσῃ expresses moral purification or sanctification, so must καθαρίσας. But if this participle be taken in the past tense, according to its form, then it must express something which precedes sanctification. The meaning would then be, ‘Christ gave himself for the church, that he might sanctify it, having purified it by the washing with water.’Participium Graecum καθαρίσας est praeteriti temporis, ac si dicas: Postquam mundarit. Verum quia apud Latinos nullum est tale participium activum, malui tempus negligere, quam vertendo Mundatum pervertere quod erat longe majoris momenti, nempe ut soli Deo relinquatur mundandi officium. In this case καθαρίσας must refer to expiation or sacrificial purification, i. e. to washing away of guilt. The context is in favour of this view, and so is the analogy of Scripture. The Bible always represents remission of sin or the removal of guilt as preceding sanctification. We are pardoned and reconciled to God, in order that we may be made holy. Christ, therefore, having by his blood cleansed his church from guilt, sanctifies or renders it holy. In either view we are said to be cleansed (whether from guilt or from pollution). by baptism. What does this mean? How does baptism in either of these senses wash away sin? The Protestant and scriptural answer to this question is, that baptism cleanses from sin just as the word does. We are said to be saved by the truth, to be begotten by the truth, to be sanctified by the truth. This does not mean—1. That there is any inherent, much less magic, power in the word of God as heard or read to produce these effects. 2. Nor that the word always and every where, when rightly presented, thus sanctifies and saves, so that all who hear are partakers of these benefits. 3. Nor does it mean that the Spirit of God is so tied to the word as never to operate savingly on the heart except in connection with it. For infants may be subjects of regeneration, though incapable of receiving the truth. In like manner when the Scriptures speak of baptism as washing away sin, Acts 22, 16; or as uniting us to Christ, Gal. 3, 27; or as making Christ’s death our death, Rom. 6, 4; Col. 2, 12; or as saving us, 1 Pet. 3, 21; they do not teach-i. That there is any inherent virtue in baptism, or in the administrator, to produce these effects; nor 2. That these effects always attend its right administration; nor 3. That the Spirit is so connected with baptism that it is the only channel through which he communicates the benefits of redemption, so that all the unbaptized perish. These three propositions, all of which Romanism and Ritualism affirm, are contrary to the express declarations of Scripture and to universal experience. Multitudes of the baptized are unholy many of the unbaptized are sanctified and saved.

How then is it true that baptism washes away sin, unites us to Christ, and secures salvation? The answer again is, that this is true of baptism in the same sense that it is true of the word. God is pleased to connect the benefits of redemption with the believing reception of the truth. And he is pleased to connect these same benefits with the believing reception of baptism. That is, as the Spirit works with and by the truth, so he works with and by baptism, in communicating the blessings of the covenant of grace. Therefore, as we are said to be saved by the word, with equal propriety we are said to be saved by baptism; though baptism without faith is as of little effect as is the word of God to unbelievers. The scriptural doctrine concerning baptism, according to the Reformed churches is—1. That it is a divine institution. 2. That it is one of the conditions of salvation. "Whosoever believes and is baptized shall be saved," Mark 16, 16. It has, however, the necessity of precept, not the necessity of a means sine qua non. It is in this respect analogous to confession. "With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation," Rom. 10, 10. And also to circumcision. God said, "The uncircumcised male child —should be cut off from his people," Gen. 17, 14. Yet children dying before the eighth day were surely not cut off from heaven. And the apostle teaches that if an uncircumcised man kept the law, his uncircumcision was counted to him for circumcision," Rom. 3, 26. 3. Baptism is a means of grace, that is, a channel through which the Spirit confers grace; not always, not upon all recipients, nor is it the only channel, nor is it designed as the ordinary means of regeneration. Faith and repentance are the gifts of the Spirit and fruits of regeneration, and yet they are required as conditions of baptism. Consequently the Scriptures contemplate regeneration as preceding baptism. But if faith, to which all the benefits of redemption are promised, precedes baptism, how can those benefits be said to be conferred, in any case, through baptism? Just as a father may give an estate to his son, and afterwards convey it to him formally by a deed. Besides, the benefits of redemption, the remission of sin, the gift of the Spirit, and the merits of the Redeemer, are not conveyed to the soul once for all. They are reconveyed and appropriated on every new act of faith, and on every new believing reception of the sacraments. The sinner coming to baptism in the exercise of repentance and faith, takes God the Father to be his Father; God the Son, to be his Saviour; and God the Holy Ghost to be his Sanctifier, and his word to be the rule of his faith and practice. The administrator then, in the name and by the authority of God, washes him with water as a sign of the cleansing from sin by the blood of Christ, and of sanctification by the Holy Spirit; and as a seal to God’s promise to grant him those blessings on the condition of the repentance and faith thus publicly avowed. Whatever he may have experienced or enjoyed before) this is the public conveyance to him of the benefits of the covenant, and his inauguration into the number of the redeemed. If he is sincere in his part of the service, baptism really applies to him the blessings of which it is the symbol. 4. Infants are baptized on the faith of their parents. And their baptism secures to them all the benefits of the covenant of grace, provided they ratify that covenant by faith; just as circumcision secured the benefits of the theocracy, provided those circumcised in infancy kept the law. The doctrine of baptismal regeneration, that is, the doctrine that inward spiritual renovation always attends baptism rightly administered to the unresisting, and that regeneration is never effected without it, is contrary to Scripture, subversive of evangelical religion, and opposed to universal experience. It is, moreover, utterly irreconcilable with the doctrine of the Reformed churches. For that doctrine teaches that all the regenerated are saved. "Whom God calls them he also glorifies," Rom. 8, 30. It is, however, plain from Scripture, and in accordance with the faith of the universal church, that multitudes of the baptized perish. The baptized, therefore, as such, are not the regenerated.

The foregoing remarks are intended to show in what sense the Reformed understand this and similar declarations of Scripture. Christ purifies his church by baptism. That is the initiatory rite; which signifies, seals, and applies to believers all the benefits of the Redeemer’s death. The apostle is speaking of the church, the body and bride of Christ, and of the effect of baptism on those who constitute that church, not of its effect on those who are not included in the covenant and are aliens from the commonwealth of Israel.Quod Baptismo nos ablui docet Paulus, ideo est, quod illic nobis ablutionem nostram testatur Deus, et simul efficit quod figurat. Nisi enim conjuncta esset rei veritas, aut exhibitio, quod idem est, impropria haec loqutio esset. Baptismus est lavacrum animae. Interea cavendum, ne quod unius Dei est, vel ad signum, vel ad ministrum transferatur; hoc est, ut minister censetur ablutionis auctor, ut aqua putetur animae sordes purgare; quod nonnisi Christi sanguini convenit. Denique cavendum, ne ulla fiduciae nostrae portio vel in elemento, vel in homine haereat. Quando hic demum veruns ac rectus sacramenti usus est, recta nos ad Christum manu ducere, et in ipso sistere. Quod autem aliqui in hoc baptismi elogio magis extenuando sudant, ne signo nimium tribuatur, si vocetur animae lavacrum; perperam faciunt. Nam primum apostolus non docet signum esse, quod mundet sed asserit solius Dei esse opus. Est ergo Deus qui mundat; nec transferri hoc honoris ad signum fas est, aut signo communicari. Verum signo Deum tanquam organo uti, non est absurdum; non quia virtus Dei inclusa sit in signo, sed quia nobis eam pro imbecilitatis nostrae captu tali adminiculo distribuat. Id quosdam male habet, quia putant Spiritui sancto auferri, quod est ejus proprium et quod illi scriptura passim vindicat. Sed falluntur; nam ita Deus per signum agit, ut tota signi efficacia nihilominus a Spiritu suo pendeat. Ita nihil plus signo tribuitur, quam ut sit inferius organum, et quidem a seipso inutile, nisi quatenus aliunde vim suam mutuatur. Quod praeterea verentur ne libertas Dei sit alligatur, frivolum est. Neque enim affixa est signis Dei gratia, quin citra adminiculum signi libere eam distribuat, si velit, deinde multi signum recipiunt, qui tamen gratiae non fiunt participes, quia signum omnibus est commune, hoc est, bonis indifferenter ac malis; Spiritus autem nonnisi electis confertur; acqui signum, ut diximus, absque Spiritu est inefficax. CALVIN.

There is one other remark suggested by this passage. The turning point in the discussion between Baptists and Paedobaptists, so far as the mode of baptism is concerned, is, whether it is in its essential nature an immersion, or a washing. If the former, then there is but one mode in which it can be administered. If the latter, it may be administered in any mode by which washing can be effected, either by sprinkling, affusion, or immersion. In the passage before us, it is said to be a "washing with water."

The principal exegetical difficulty in this verse is the explanation of the words ἐν ῥήματι, by the word. Ῥῆμα is used not only for any particular dictum, whether command, promise, or prophecy, but also for the word of God collectively, and that either with or without the article; Rom. 10, 8. 17. Eph. 6, 17. These words may be connected, as is commonly done, with the preceding clause, ‘washing of water.’ The idea then is that this washing with water is connected with the word. It is not an ordinary ablution, but one connected with the word of God. This is considered a description of baptism, which is by that connection distinguished from all other washings. By the word may then be understood either, the formula of baptism, or the promise of remission of sins and regeneration of which baptism is the sign and seal, and which is the special object of faith to the recipient of the sacrament. Luther’s translation is, "Durch das Wasserbad im Wort;" according to the saying of Augustine, which he often quotes, accedit verbum ad elementum et fit sacramentum. To this interpretation it is objected, first, that if ῥῆμα be made to mean any thing more than the word of God in general, whether the command to baptize, or the promise, or the formula of baptism, it must have the article. It should be, with the word. But the article is wanting in the Greek. Secondly, the obscurity of the expression, "washing of water with the word," or, "baptism with the word." Thirdly, that in order to justify the connection in question, the passage should read, τῷ λουτρῷ τοῦ ὕδατος τῷ, or τοῦ ἐν ῥήματι. Had Paul thus written there would, indeed, be no question as to the connection intended, but the exceptions to the rule requiring the connecting article in such cases, are very numerous in Paul’s writings. Still its absence is certainly in favour of seeking another construction, if such can be found. Others connect the words ἐν ῥήματι with καθαρίσας, and make them explanatory of the preceding clause, ‘Having purified it by the washing of water, i. e. having purified it by the word.’ But this is certainly unnatural, first because καθαρίσας has in τῷ λουτρῷ, κτλ., its limitation; and secondly, because the phrase "washing with water," needs no explanation. The third method of explanation is to connect the words with ἁγιάσῃ, ‘Christ cleansed his church, by the word, having purified it with the washing of water.’ The sense is thus good. In John 17, 17, our Lord prays, "Sanctify them by thy truth;" and every where in Scripture the word of God is represented as the great means of sanctification. This interpretation is adopted by many of the best expositors, as Rückert, Meyer, and Winer The position of the words, however, is so decidedly in favour of the first mentioned explanation, that it has commanded the assent of the great body of interpreters.

V. 27. The ultimate end for which Christ gave himself for the church, and for which he sanctifies it, is to present it to himself, i. e. to gain it for himself as his peculiar possession. There are two questions raised by commentators as to this verse. The first concerns the nature of the metaphor here employed; and the second, the time contemplated in which Christ is thus to present the church to himself. Some, although very few, argue from the character of the epithets, without spot and blameless, here applied to the church, that the figure is derived from law of sacrifices. Christ is to present the church to himself as an offering without defect. But 1. This is entirely out of keeping with the whole context, which has reference to the conjugal relation, and is intended to illustrate the union between Christ and the church, by a reference to that between the bridegroom and the bride. 2. The comparison of the church to an offering is not only out of keeping with the context, but with the whole current of scriptural representation. Whereas the comparison of it to a bride is appropriate and familiar. 3. The epithets in question, though often used in reference to sacrifices, are not only appropriate, but are actually employed to express personal or corporeal beauty, which is here the symbol of inward purity.

A larger number of commentators take the ground that the end contemplated in this verse is accomplished in the present life. In other words, that the state of the church here described is one attained in this world. Of those who take this view, some, as the ancient Pelagians, interpret the passage as teaching that perfect holiness is not only attainable, but is actually attained by believers before death. Others do not understand the passage as speaking of holiness, but of propitiation, which is effected once for all. In this view it is parallel to Heb. 10, 10, where we are said to be "sanctified by the offering of the body of Christ once for all;" and ver. 14, where it is said, "By the one offering up of himself he hath for ever perfected them that are sanctified." Both of these passages in Hebrews evidently refer to the perfection of Christ’s sacrifice, and they undoubtedly prove, what no one questions, that the words ἁγιάζειν and καθαρίζειν here used, may express sacrificial purification or expiation. But this is far from proving that these words, and especially the former, are to be so taken here. To sanctify is colmmonly, in Scripture language, to make spiritually holy, and this sense is far better suited to the context than any other meaning of the word. But if the design of Christ’s death as here expressed is to render his church perfectly holy, then there can be no debate as to the time when this end is to be accomplished. For even should it be granted, that here and there one among the multitude of believers does attain perfection in this life, of which neither Scripture nor experience affords any example, still this cannot be affirmed of the whole body of believers. The great majority of commentators, therefore, from Augustin down to the present time, understand the apostle as stating what is to take place when Christ comes the second time to be admired in all them that believe. It is then, when the dead are raised in the likeness of the Son of God, and when those who shall be alive shall be changed—when this corruption shall have put on incorruption, and this mortal shall have put on immortality—it is then that the church shall be "as a bride prepared for her husband," Rev. 21, 2, and 19, 7-9.

Ἵνα παραστήσῃ depends upon what immediately precedes: "having purified it that he might present it," i. e. cause it to stand before or near him as a bride. So the apostle writing to the Corinthians says, he had "espoused them to one husband, παρθενὸν ἁγνὴν παραστῆσαι τῷ Χριστῷ, to present you as a chaste virgin unto Christ." Here the figure is somewhat different. Christ presents the church to himself, αὐτὸς ἑαυτῷThe common Text reads αὐτὴν instead of αὐτὸς. The latter reading on the authority of the MSS. ABDFG, has, since Griesbach, been almost universally adopted. he and no other, to himself. He does it. He gave himself for it. He sanctifies it. He, before the assembled universe, places by his side the bride purchased with his blood. He presents it to himself a glorious church. That is glorious which excites admiration. The church is to be an object of admiration to all intelligent beings, because of its freedom from all defect, and because of its absolute perfection. It is to be conformed to the glorified humanity of the Son of God, in the presence of which the disciples on the mount became as dead men, and from the clear manifestation of which, when Christ comes the second time, the heavens and the earth are to flee away. God has predestined his people to be conformed to the image of his Son. And when he shall appear, we shall be like him, for we shall see him as he is, 1 John 3, 2. The figure is preserved in the description here given of the glory of the consummated church. It is to be as a faultless bride; perfect in beauty and splendidly adorned. She is to be without spot or wrinkle or any such thing, i. e. without any thing to mar her beauty, free from every indication of age, faultless and immortal. What is thus expressed figuratively is expressed literally in the last clause of the verse, that it should be holy and without blame, ἁγία καὶ ἄμωμος. Compare 1, 4, where it is said God hath chosen us, εἶναι ἁγιους καὶ ἀμώμους. It is, therefore, the original purpose of election formed before the foundation of the world, that is to be fulfilled in this consummation of the church.

V. 28. So ought men to love their wives, as their own bodies. This does not mean that men ought to love their wives so as they love their own bodies; as though the particles so and as, οὕτως and ὡς, stood related to each other. Οὕτως, so, at the beginning of the verse, refers to the preceding representation. As Christ loves the church and gave himself for it, and as the church is his body, so, in like manner and agreeably to the analogous relation between them, husbands should love their wives as, i. e. as being, or because they are, their own bodies. Christ loves his church because it is his body. Husbands should love their wives because they are their bodies. Ὡς, as, before the latter member of the sentence is not comparative, but argumentative. It does not indicate the measure of the husband’s love, as though the meaning were, he should love his wife as much as he loves his own body. But it indicates the nature of the relation which is the ground of his love. He should love his wife, because she is his body.

How is this to be understood? In what sense does the apostle say that the wife is the body of the husband, or, in the following verse, that they are one flesh? It is plain—1. That this does not refer to any material identification. When Adam said of Eve, "This is bone of my bones, and flesh of my flesh," Gen. 2, 23, reference was no doubt had to her being formed out of his substance. But as these terms are used to express the relation of all wives to their husbands, they must have some other meaning than sameness of substance. 2. It is also plain that these terms are not to be understood in any sense inconsistent with the separate subsistence of husband and wife as distinct persons. The consciousness of the one is not the consciousness of the other. 3. It is further plain that the marriage relation is not essential to the completeness or perfection of our nature, in all states of its existence. It is to cease at the resurrection. In the future state men are to be, in this respect, like the angels of God, neither marrying nor given in marriage. 4. On the other hand the marriage union is not merely one of interests and feeling. Husbands and wives are in such. a sense one, that the husband is the complement of the wife and the wife of the husband. The marriage relation is necessary to the completeness of our nature and to its full development in the present state. Some indeed, as Paul, may attain a higher degree of perfection in celibacy than in marriage. But this arises from some peculiarity of character or circumstances. There are faculties and virtues, excellencies and feelings, which are latent until developed in the conjugal relation. The Romish doctrine, therefore, which degrades marriage as a state less holy than celibacy, is contrary to nature and the word of God. 5. Besides this oneness between husband and wife arising from the original constitution of their nature, rendering the one necessary as the completion of the other, there is doubtless a oneness of life involved in our Lord’s declaration, "They are no more twain, but one flesh," which no one can understand.

Such being the nature of marriage, it follows:—1. That it is a union for life between one man and one woman; and consequently that bigamy, polygamy, and voluntary divorce are all inconsistent with its nature. 2. That it must be entered into freely and cordially by the parties, i. e. with the conviction that the one is suited to the other, so that they may complement each other, and become one in the scriptural sense of those words. All coercion on the part of parents, therefore, is contrary to the nature of the relation; and all marriages of mere convenience are opposed to the design of the institution. 3. The State can neither make nor dissolve the marriage tie. It may enact laws regulating the mode in which it shall be solemnized and authenticated, and determining its civil effects. It may shield a wife from ill-usage from her husband, as it may remove a child from the custody of an incompetent or cruel parent. When the union is in fact dissolved by the operation of the divine law, the State may ascertain and declare the fact, and free the parties from the civil obligation of the contract. But it is impossible that the State should have authority to dissolve a union constituted by God, the duties and continuance of which are determined by his law. 4. According to the Scriptures, as interpreted by Protestant churches, nothing but the death of one of the parties, or adultery, or wilful desertion, can dissolve the marriage contract. When either of the last mentioned causes of dissolution is judicially ascertained and declared, the injured party is free to contract a new marriage.

It is of vital importance to the best interests of society that the true doctrine of marriage, as taught in this passage and in other portions of God’s word, should be known and regarded. The highest social duty of a husband is to love his wife; and a duty which he cannot neglect without entailing great injury on his own soul as well as misery on his household. The greatest social crime, next to murder, which any one can commit, is to seduce the affections of a wife from her husband, or of a husband from his wife. And one of the greatest evils which civil authorities can inflict on society, is the dissolution of the marriage contract (so far as it is a civil contract, for further the civil authority cannot go), on other than scriptural grounds. The same remark may be made in reference to all laws which tend to make those two whom God has pronounced one, by giving to the wife the right to carry on business, contract debts, hold property, sue and be sued, in her own name. This is attempting to correct one class of evils at the cost of incurring others a hundred-fold greater. The word of God is the only sure guide of legislative action as well as of individual conduct.

If, as the Scriptures teach, husband and wife are one, he that loveth his wife loveth himself, for she is himself. This is the language of God, originally recorded in Gen. 2, 24, and repeated by our Lord, Matt. 19, 4-6, who after citing the passage in Genesis, adds, "Wherefore they are no more twain, but one flesh." Calvin, in his comment on the passage in Matthew, says, Hoc autem axioma sumit Christus, Ab initio Deus marem adjunxit feminae, ut duo efficerent integrum hominem. Ergo qui uxorem repudiat, quasi dimidiam sui partem a seipso avellit. Hoc autem minime patitur natura, ut corpus suum quispiam discerpat. Neither God by the mouth of Moses, nor our Lord says simply that husband and wife ought to be, but that they are one. It is not a duty, but a fact which they announce. So also it is a fact which the apostle declares when he says, "He that loves his wife loves himself."

V. 29. Conjugal love, therefore, is as much a dictate of nature as self-love; and it is just as unnatural for a man to hate his wife, as it would be for him to hate himself, or his own body. A man may have a body which does not altogether suit him. Ile may wish it were handsomer, healthier, stronger, or more active. Still it is his body, it is himself; and he nourisheth it and cherishes it as tenderly as though it were the best and loveliest man ever had. So a man may have a wife whom he could wish to be better, or more beautiful, or more agreeable; still she is his wife, and by the constitution of nature and ordinance of God, a part of himself. In neglecting or ill-using her he violates the laws of nature as well as the law of God. It is thus Paul presents the matter. If the husband and wife are one flesh, the husband must love his wife, "for no man ever yet hated his own flesh, but nourisheth and cherisheth it." Ἐκτρέφειν is properly to nourish up), to train up by nurture, as a parent a child; comp. 6, 4. Θάλπειν is, to warm m, to cherish as a mother does an infant in her bosom. Both terms express tenderness and solicitude, and therefore both are suited to express the care with which every man provides for the wants and comfort of his own body.

Καθὼς καὶ, even as also, Χριστὸς τὴν ἐκκλησίαν, Christ the church, i. e. Christ also nourishes and cherishes the church as a man does his own body. The relation between a man and his wife is analogous to that between a man and his own body. And the relation between Christ and his church is analogous to that between a husband and his wife; therefore Christ nourishes and cherishes the church as man does his own body.

V. 30. This verse assigns the reason of the preceding declaration. Christ acts towards his church as a man does towards his body, for we are members of his body. This might mean simply that we stand to him in the same intimate and vital union, that a man’s body sustains to the man himself. But the meaning is rendered more definite by the words which follow, ἐκ τῆς σαρκὸς αὐτοῦ καὶ ἐκ τῶν ὀστέων αὐτοῦ;These words are omitted in MSS. A B 17, and in the Coptic and Ethiopic versions, and are left out of the text by Lachmann and Tischendorf. The other Uncial MSS., the Syriac version, the Fathers, are in their favour. They are required by the context, and their omission is easily accounted for. Even Mill and Griesbach retain them, as do all other editors, and the commentators almost without exception. not members of, but derived from, and partakers of, his flesh and his bones. This is the signification of the words, whatever their meaning may be. Ἐκ expresses derivation and participation. This is one of the most difficult passages in the Bible. The doctrine which it teaches is declared by the apostle, in a following verse, to be a great mystery. Any explanation, therefore, which dispels that mystery, and makes the6 doctrine taught perfectly intelligible, must be false. All that can properly be attempted is to guard against false interpretations, and leave the matter just where the apostle leaves it, as something to be believed and reverenced but not understood.

The lowest explanation of the passage before us is that which departs entirely from the signification of the words, and supposes that the apostle intended to teach nothing at all as to the nature of our union with Christ, but simply to affirm the fact. Husbands and wives are intimately united, and so are Christ and his church. This is no explanation at all. It is simply saying that the apostle meant nothing, or nothing specific, by what he says. The Scriptures teach in general terms that Christ and his people are one. When our Lord says they are one as the vine and its branches are one, he teaches something more than the mere fact of union between himself and his people. So, too, when the apostle says the union in question is analogous to that between Adam and his posterity, he teaches not only the fact but also one aspect of its nature. In like manner, when he illustrates it by a reference to the conjugal relation, and says that the point of analogy is that as Eve was formed out of the flesh and bone of Adam, so we are partakers of the flesh and bones of Christ, it is impossible that nothing more should be meant than that we are united to him.

A second interpretation takes the words figuratively, and supposes the apostle meant that as Eve derived her physical existence from Adam, so we derive our spiritual existence from Christ. This interpretation has many advocates from Chrysostom downwards, but it is liable to the same objection as the preceding. It refuses to admit what the apostle asserts. He says not merely that we derive our life from Christ, which is true; but also that we derive our life from his flesh, and are partakers of it. This must mean something more specific than simply that Christ is the author of our life, and that he lives in us.Diese Form des Ausdrucks ist Reminiscenz von Gen. 2, 23, wo Adam die Entstehung der Eva aus seinem Gebeinen und aus seinem Fleische ausspricht, welcher Entstehung das genetische Verhältniss der Christen zu Christo analog ist, naturlich nicht physich, sondern im geistlichen, mystischen Sinne, in so fern die christliche Dasein und Wesen der Christen, aus Christo originirt, in Christo sein Principium essendi hat, wie physicher Weise Eva aus Adam herrührte. MEYER.

A third view of the passage assumes that the reference is to the incarnation. We are partakers of the flesh of Christ because we have the same human nature which he assumed. In Heb. 2, 10, it is said, "Both he that sanctifieth and they who are sanctified are all of one," i. e. of one nature; and in ver. 14, " Forasmuch then as the children were partakers of flesh and blood, he also himself likewise took part of the same." These and similar passages do indeed prove that one of the essential elements of the union with Christ is this community of nature. And it is also true that the more specific union indicated in the text presupposes and rests upon the fact of the incarnation. But the incarnation cannot be what Paul here refers to. The incarnation consists in the eternal Son of God taking to himself a true body and a reasonable soul; but the union here spoken of arises from our participation of Christ’s body; that is, of his flesh and of his bones. It is not his taking our flesh and blood, but our partaking of his, after he had assumed them, that is here asserted. Besides, so far as the mere assumption of human nature is concerned, it is a bond of union between Christ and the whole human race; whereas the apostle is here speaking of a union with Christ peculiar to his people.

Fourth; Romanists, Lutherans, and the elder Calvinists, as Calvin himself and Beza, seek a solution of this passage in the Lord’s Supper. As in that ordinance we are said to partake of the body and blood of Christ, it is assumed that the union here spoken of is that which is thereby effected. We are "one flesh" with him, because we partake of his flesh. This of course is differently understood according to the different views entertained of that sacrament. Romanists, believing that by the act of consecration the whole substance of the bread is transmuted into the substance of Christ’s body, which is received by the communicant, of course believe that in the most literal sense of the words, we are flesh of his flesh. Lutherans, although they believe that the bread remains bread in the Eucharist after consecration, yet as they hold that the true body of Christ is locally present in, with and under the bread, and is received by the mouth, come to the same conclusion as to the nature of the union thereby effected. Partaking literally of Christ’s flesh, Christians are literally of one flesh with him. Calvin did not hold that Christ’s body was locally present in the Lord’s Supper, nor that it was received by the mouth, nor that it was received in any sense by unbelievers. Ife did hold, however, that the substance of Christ’s glorified body, as enthroned in heaven, was in some miraculous way communicated to believers together with the bread in that ordinance. He, therefore, understands the apostle as here referring to that fact, and asserting that we are members of Christ’s body because the substance of his body is in the Eucharist communicated to us. Dicit nos esse ejus membra, ex carne et ossibus. Primum non est hyperbolica loquutio, sed simplex; deinde non tantum significat Christum esse naturae nostrae participem, sed altius quiddam exprimere voluit, καὶ ἐμφατικώτερον. Refert enim Mosis verba, Gen. 2, 24. Quis ergo exit sensus? quemadmodum Heva ex Adae mariti sui substantia formata est, ut esset quasi pars illius; ita nos ut simus vera Christi membra, substantiae ejus communicatione nos coalescere in unum corpus. Denique eam nostri, cum Christo unionem hic Paulus describit, cujus in sacra coena symbolum et pignus nobis datur . . . Paulus nos ex membris et ossibus Christi esse testatur. Miramur ergo si corpus suum in coena fruendum nobis exhibet, ut sit nobis vitae aeternae alimentum? ita ostendimus nullam nos in coena repraesentationem docere, nisi cujus effectus et veritas hic a Paulo praedicatur. CALVIN. On the following verse, he says, Totum autem ex eo pendet quod uxor ex carne et ex ossibus viri formata est. Eadem ergo unionis ratio inter nos et Christum, quod se quodammodo in nos transfundit. Neque enim ossa sumus ex ossibus ejus, et caro ex carne, quia ipse nobiscum est homo; sed quia Spiritus sui virtute nos in corpus suum inserit, ut vitam ex eo hauriamus. There are two objections to these interpretations:—1. That, according to the common belief of the Reformed churches, the Bible teaches no such doctrine concerning the Lord’s Supper, as either of these several views of the passage supposes. 2. That there is not only no allusion to the Lord’s Supper in the whole context, but the terms here employed are never used in Scripture when treating of that ordinance. "Body and blood" are the sacramental words always used, and never " flesh and bones." The reference is to the creation of woman and to the marriage relation, and not to the Eucharist.

Fifth; The advocates of that philosophical form of theology of which Schleiermacher was the founder, understand the passage before us to teach that we are partakers of the theanthropic life of Christ. The leading idea of that system, so far as the person of Christ is concerned, is the denial of all dualism. He has but one life. That life is not human, and not divine, but divine and human, or human made divine. Neither is there any dualism as to soul and body. These are the same life under different manifestations. To partake of Christ, is to partake of his life. To partake of his life, is to partake of his theanthropic nature. To partake of his theanthropic nature, is to partake of his human, as well as of his divine nature; and to partake of his human nature is to partake of his body as well as of his soul and divinity. We partake of the theanthropic nature of Christ, as we partake of the corrupt human nature of Adam. The life of Adam is the general life of his race, manifested in the individuals composing that race. The theanthropic life of Christ is the general life of the church, manifested in its members. The church is the development of Christ, as the human race is the development of Adam; or as the oak or forest is the development of an acorn. As, therefore, we are said to be flesh of Adam’s flesh and bone of his bones, in the same sense and with the same propriety, are we said to be flesh of Christ’s flesh and bone of his bones.OLSHAUSEN, in his comment on this verse, says: Nicht die geistige Geburt ist es zunächst, von der hier die Rede ist, die leibliche Seite wird hier und v. 31, zu ausdrücklich hervorgehoben; es ist die Selbstmittheilung seines göttlich-menschlichen Wesens, wodurch Christus uns zu seinem Fleisch und Bein macht, er giebt den Seinigen sein Fleisch zu essen, sein Blut zu trinken. On the following verse he remarks: Wie wir zu v. 30, sahen, dass die Gläubigen von Christi Fleisch und Bein sind, weil sie seiner verklärten Leiblichkeit theilhaftig wurden; so ist hier auch die σάρξ μία mit Beziehung auf die Mittheilung des Fleisehes und Blutes Christi an seine Gläubiger zu verstehen. Dies sein göttlich-menschliches Wesen theilt der Erlöser zwar auch im Glauben mit (John 6, 45) aber die intensiveste, concentrirteste Mittheilung desselben erfolgt im heiligen Abendmahl. The correctness of this explanation depends on the correctness of the system on which it is founded. As a theology, that system is a revival of the Sabellian and Eutychian heresies; and as a philosophy, it is in the last resort pantheistic. It makes the life of God and the life of man identical. God lives only in his creatures.

Sixth; We must content ourselves with briefly stating what the apostle affirms, guarding against a perversion of his language, and making some approximation to its meaning without pretending to dissipate the mystery which he teaches us rests upon the subject.

The text asserts—1. That we are members of Christ, s body. 2. That we are partakers of his flesh and of his bones, in such a sense that our relation to Christ is analogous to Eve’s relation to Adam.

The three general interpretations of the passage are, First, That as Eve derived her physical life from Adam, so we derive our spiritual life from Christ. This says too little, as it leaves out of view the specific affirmation of the text. Second, That as Eve was formed out of the substance of Adam’s body, so we are partakers of the substance of Christ’s body. This is Calvin’s interpretation, which includes the views given by Romanists, by Lutherans, and Transcendentalists. This goes beyond the declaration of the text, and imposes a meaning upon it inconsistent with the analogy of Scripture. The third interpretation takes a middle ground, and understands the apostle to teach, that as Eve derived her life from the body of Adam, so we derive our life from the body of Christ, and as she was partaker of Adam’s life, so we are partakers of the life of Christ. The doctrine taught, therefore, is not community of substance between Christ and his people, but community of life, and that the source of life to his people is Christ’s flesh.

In support of this interpretation it may be urged: 1. That it leaves the passage in its integrity. It neither explains it away, nor does it make it assert more than the words necessarily imply. The doctrine taught remains a great mystery, as the apostle declares it to be. 2. It takes the terms employed in their ordinary and natural sense. To partake of one’s flesh and blood. does not, in ordinary life nor according to scriptural usage, mean to partake of his substance, but it does mean to partake of his life. The substance of which the body of any adult is composed is derived exclusively from his food and from the atmosphere. A few years after the formation of Eve not a particle of Adam’s body entered into the composition of her frame; and yet she was then as truly as at the beginning, bone of his bone and flesh of his flesh, because derived from him and partaker of his life. For the same reasons and in the same sense we are said to be flesh of Adam’s flesh and bone of his bones, although in no sense partakers of the substance of his body. In like manner nothing is more common than to speak of the blood of a father flowing in the veins of his descendants, and of their being his flesh. This means, and can only mean, that they are partakers of his life. There is no community of substance possible in the case. What life is no man knows. But we know that it is not matter; and, therefore, there may be community of life, where there is no community of substance. There is a form of life peculiar to nations, tribes, families, and individuals; and this peculiar type is transmitted from generation to generation, modifying the personal appearance, the physical constitution, and the character of those who inherit it. When we speak of the blood of the Hapsburghs, or of the Bourbons, it is this family type that is intended and nothing material. The present Emperor of Austria derives his peculiar type of physical life from the head of his race, but not one particle of the substance of his body. Husband and wife are in Scripture declared to be one flesh. But here again it is not identity of substance, but community of life that is intended. As, therefore, participation of one’s flesh does not in other connections, mean participation of his substance, it cannot be fairly understood in that sense when spoken of our relation to Christ. And as in all analogous cases it does express derivation or community of life, it must be so understood here.

3. It is clearly taught in Scripture that the union with Christ here described is essential to salvation. It is also clearly taught in the word of God, and held by all Protestants, though not by Romanists, that believers under the Old Dispensation were fully saved. Whatever, therefore, is the nature of the union with Christ here taught, it must be such as is common to believers who lived before and to those who live after the advent of Christ. It is possible that the saints under the Old Dispensation should have derived their life from the body of Christ, as he was the Lamb slain from the foundation of the world, but it is not possible that they could be partakers of the substance of his body, or of his glorified humanity. The passage before us, therefore, cannot teach any such community of substance.

4. The community of life with Christ and derivation of life from his flesh, which is the doctrine this interpretation supposes the passage before us to teach, is a doctrine elsewhere taught in Scripture. We are not only said to be saved by his body, Rom. 7, 4; by his blood, Eph. 2, 13; by his flesh, 2, 15; by the body of his flesh, Col. 1, 22; but his flesh is said to be our life, and participation of it is said to be the source of eternal life. "Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood, hath eternal life." John 6, 53. 54.

The union, therefore, between Christ and his people is mysterious. It may be illustrated, but cannot be fully explained. It is analogous to the union between husband and wife, who are declared to be one flesh to express their community of life; and especially to the union between Adam and Eve because she derived her life from his flesh. As the relations are thus analogous, what is said of the one may be said of the other. To prove this, and to justify the use of the language which he had employed, the apostle cites the language of God in Gen. 2, 24. Ver. 31. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. That is, because the relation between husband and wife is more intimate than any other, even than that between parents and children; therefore a man shall consider all other relations subordinate to that which he sustains to his wife, with whom he is connected in the bonds of a common life. As the Scripture speaks in such terms of the conjugal relation, the apostle was justified in using the same terms of the union between Christ and his people. They also are one flesh because they have a common life, and because his people derive their life from his flesh as Eve derived hers from the flesh of Adam.

The principal difficulty here relates to the connection. The passage stands thus: ‘We are members of Christ’s body, of his flesh, and of his bones. For this cause a man shall leave his father and mother, and be joined to his wife, and they two shall be one flesh.’ There is an apparent incongruity between the premises and the conclusion. How does our being members of Christ’s body, prove that a man should leave his father and mother and be joined to his wife? There are three methods of getting over this difficulty. First, some assume that there is no connection between the two verses, but that the 31st refers back to the 28th. The sense would then be, ‘A man should love his wife, because she is his body. For this cause, a man should leave his father and cleave to his wife,’ &c. This method of solution is inconsistent both with what precedes and with what follows. It does not agree with what precedes, because the words, of his flesh, &c., in ver. 30, referring to Christ, form part of the passage in Genesis, the continuation of which is given in ver. 31. If the one refers to Christ, the other must. It contradicts what follows; for in ver. 32, the main idea contained in ver. 31 (they shall be one flesh), is expressly said to be affirmed in reference to Christ and the church.

The second method of explanation assumes an immediate connection between the two verses 30 and 31, and understands the whole of the latter to refer to the relation between Christ and his church. It then may be explained either in reference to the present, or the future. If to the present, the sense would be, ‘We are members of Christ’s body, and, therefore, he left his Father and all dear to him in heaven that he might be united to his people.’ But how is it possible that the words, "a man shall leave his father and mother," can mean Christ left God and heaven? If the passage be understood in reference to the future, the meaning will be, ‘We are members of Christ’s body, and therefore hereafter when he comes the second time, he will leave his Father’s throne, and take his church as his bride.’Deshalb, weil wir Glieder Christi, von seinem Fleisch und von seinem Beinen sind, wird verlassen ein Mensch (d. i. Christus, bei der Parusie) seinen Vater und seine Mutter (d. i. nach der mystischen Deutung Pauli: er wird seinen Sitz zur Rechten Gottes verlassen) und vereiniget werden mit seinem Weibe (mit der Gemeinde), und (und dann) werden die Zwei (der Mann und die Frau, d. i. der herabgestiegene Christus und die Gemeinde) zu Einem Fleische sein (Eine ethische Person ausmachen). MEYER. But this view not only does the same violence to the meaning of the words, but is in direct contradiction to the whole context. Paul does not say that hereafter the church shall be united to Christ as his bride, but that his people are now members of his body, flesh of his flesh, and bone of his bones.

The third explanation assumes that the first part of the verse has no reference to Christ and the church, and that the passage is quoted from Genesis solely for the sake of the last words, they shall be one flesh. The meaning and the connection then are, ‘As Eve was formed out of the body of Adam, and therefore, it is said, a man shall leave his father and mother, and be joined to his wife, and they two shall be one flesh. So, since we are members of Christ’s body, therefore, Christ and his church are one flesh.’ This view is, 1. In entire accordance with the context. 2. It avoids the forced and unnatural interpretations which are unavoidable if the former part of the 31st verse be understood in reference to Christ. 3. It satisfies the demands of the 32d verse, which asserts that the words one flesh do refer to Christ and the church. And 4. It is in accordance with the usage of the apostles in quoting the language of the Old Testament. They often recite a passage of Scripture as it stands in the Old Testament, for the sake of some one clause or expression in it, without intending to apply to the case before them, any other portion of the passage quoted. In Heb. 2, 13, the whole stress and argument rest on the single word children; see also Gal. 3, 16. Very frequently the particles indicating the grammatical or logical connection of the passage in its position in the Old Testament, are included in the quotation, although entirely unsuited to the connection in which the passage is introduced. This is so frequently done as to be almost the rule. It is, therefore, not an arbitrary proceeding to make the last words of this verse refer to Christ, while the former part of it is made to refer to the context of the passage as it stands in Genesis.

V. 32. Τὸ μυστήριον τοῦτο μέγα ἐστίν, this mystery is great. The word mystery does not refer to the passage in Gen. 2, 24, as though the apostle intended to say that that passage had a mystical sense which he had just unfolded by applying it to the relation between Christ and his church. It is the union between Christ and his people. the fact that they are one flesh, he declares to be a great mystery. The word μυστήριον is used here, as it is every where else, for something hidden, something beyond the reach of human knowledge. Whether its being thus hidden arises from its lying in the future, or because of being imperfectly revealed, or because it is in its own nature incomprehensible, must be determined by the connection. In this place the last is probably the idea intended. The thing itself is beyond our comprehension. The Vulgate renders this passage, sacramentum hoc magnum est. The Latin word sacramentum, besides its usual classical sense, ‘a sacred deposit,’ was often used to signify any thing sacred, or which had a hidden import. In this latter sense it agrees in meaning with the word μυστήριον, which also is used to designate something the meaning of which is hidden. Hence in the Vulgate it is often translated as it is here. In the Latin church the word sacramentum, however, gradually changed its meaning. Instead of being applied to every thing having a sacred or secret meaning, it was confined to those rites or acts which were assumed to have the power of conferring grace. This is the Romish idea of a sacrament. The Papal theologians taking the word in this sense here, and understanding the apostle to refer to marriage, quote this passage in proof that matrimony is a sacrament. The answer to this argument is obvious. In the first place, it is not marriage, but the union between Christ and his church, that Paul declares to be a μυστήριον, and the Vulgate a sacramentum. And in the second place, neither the Greek nor Latin term means a sacrament in the Romish sense of the word. The Vulgate translates 1 Tim. 3, 16, magnum est pietatis sacramentum, which no Romanist understands as teaching that the manifestation of God in the flesh is a sacrament in the ecclesiastical meaning of the term.

V. 33. The relation of this verse to what precedes, as indicated by πλὴν, admits of two explanations. That particle is used at the beginning of a clause, after an interruption, to introduce the resumption of the main subject. It may be so here. The principal object of the whole paragraph from v. 21, is to unfold the true nature of the conjugal relation and its duties. With this was connected an exposition of the analogous relation between Christ and the church. This latter point in verses 30. 31, is the only one brought into view. Here the apostle reverts to the main subject. But, to resume my subject, let every one of you in particular so love his wife even as himself. This explanation is the one commonly adopted. Πλήν, however, may mean, nevertheless, as it is rendered in our version, and this verse be connected with the 32d. ‘The relation between Christ and the church is a great mystery; nevertheless, do you also love your wives.’ That is, although there is something in the relation between Christ and the church which infinitely transcends the conjugal relation, nevertheless there is sufficient analogy between the cases, to render it obligatory on husbands to love their wives as Christ loves his church. This view of the connection is to be preferred, especially because of the words καὶ ὑμεῖς, you also, which evidently suppose the reference is to what immediately precedes.

Ὑμεῖς οἱ καθ᾽ ἕνα, you severally, ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, let each one so love his wife as himself. The construction varies; the verb ἀγαπάτω being made to agree with ἕκαστος, instead of ὑμεῖς the real subject. The meaning is the same as in ver. 28. The husband is to love his wife as being himself. In the next clause (ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα), ἡ δὲ γυνὴ is the nominative absolute, and ἵνα depends on a verb understood. But as to the woman, let her see, that she reverence her husband. The word φοβέω may express the emotion of fear in all its modifications and in all its degrees from simple respect, through reverence, up to adoration, according to its object. It is, however, in all its degrees an acknowledgment of superiority. The sentiments, therefore, which lie at the foundation of the marriage relation, which arise out of the constitution of nature, which are required by the command of God, and are essential to the happiness and well-being of the parties, are, on the part of the husband, that form of love which leads him to cherish and protect his wife as being himself, and on the part of the woman, that sense of his superiority out of which trust and obedience involuntarily flow.