Matthew Poole and continuators on Ephesians 5

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.