Ephesians Notes, Chap. 5

Ephesians Notes, Chap. 5

v. 1

In this matter of forgiving, the calling of Christians is to be imitators of God.

The word (mimetai) is used several times in the NT for following a human example, but only here for imitating God himself.

The verb is actually “become.” Children of God are by constant imitation of the divine copy to become more like the heavenly Father.

v. 2

Here Paul broadens the range of “imitation of God” from the forgiving spirit to love in every other way.

The constancy with which love is to be demonstrated is indicated by yet another use of the word walk.

Love is to characterize the Christian’s daily walk along the road of life and this verse sums up this whole section and set asides the negatives with one great positive command.

As Christ loved us and gave himself up for us

There is a perfect example, even in human flesh, which has been given and can be copied. Love is made possible by the initial love of Christ.

As (kathos) Like 4:32 the conjunction indicates a standard of comparison.

His love was expressed in giving, and that to the point of sacrifice. The implication is that the Christian’s love is similarly to be expressed in giving and sacrifice.

Offering (prosphora) and sacrifice (thysia) are used together in the LXX of Psalm 40:6 (quoted in Heb. 10:5). Offering may refer to the whole life of obedience and sacrifice to his sacridicial death.

Fragrantexpresses metaphorically their acceptability before God (see “aroma of Christ” 2 Cor. 2:14-16).

C. Light to Replace the Darkness (5:3-14)

v. 3

In 4:17-24 Paul has spoken in general terms of putting off the old nature and putting on the new. In the last section (4:25-5:2) he has spoken more particularly of putting aside deceitfulness and personal animosities, and of replacing them by truth and love in word, thought and action.

Now, suddenly we are turned from the contemplation of the self-giving, sacrificial love of Christ, to love’s perversion in adultery and sexual abuse.

Paul knew the dangers to which his readers were exposed in the life of their society and so spoke very frankly about them.

Sexual immorality (porneia) included fornication and sexual perversion of almost any kind. It involves any sexual indulgence outside the permanent relationship of marriage, in circumstances where the sexual appetites are used merely as a means of pleasure without any sense of responsibility or care for the partner.

Such immorality may be regarded either as impurity (akatharsia) or covetousness (pleonexia) “ruthless greediness” as in 4:19.

Immorality is uncleanness or impurity because purity means the control and direction of sexual powers and impulses in accordance with the law and purpose of God. It is “ruthless greed” because it is selfish indulgence at the expense of others.

Such abuse of God-given powers and such contradiction of the loveliness of God’s patter of living must not even be named among you, as is proper among saints.

This may recall the OT prohibition of mentioning even the names of the heathen gods and speaking of the nature of their worship (Ex. 23:13; Deut. 12:30; Ps. 16:4).

v. 4

Before he turns to the positive side, he uses three more words to describe the conduct and conversation that is to have no place in the Christian’s life.

Filthiness (aischrotes)=a general term to refer to all that is shameless, all that would make a morally sensitive person ashamed.

Foolish talk=for e.g., talk that would come from a drunken man, words without either sense nor profit.

Crude joking(eutrapelia) was not a derogatory term in Classical Greek, but this context makes it clear that it is not appropriate for the Christian.

But instead let there be thanksgiving There seems to be a play on words here—replace eutrapelia with eucharistia(thanksgiving). Let the grace of wit be superseded by the truer grace of thanksgiving.

v. 5

For you may be sure of this “you know this”

Everyone who is sexually immoral or impure, or who is covetous (that is an idolater) Covetousness (greed) is equated with idolatry.

Passion, whether for money or for sexual indulgence, is in effect putting an idol and object of desire and worship before God. To the Jew idolatry was the worst of sins.

These are not unforgivable sins, but neither the OT nor the NT allows people to break the bonds of marriage, destroy the sanctity of the family and cause children to be brought to birth without parents to be responsible for their nurture and training.

No one described above has an inheritance in the kingdom of Christ and God.

v. 6

Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

v. 7

Therefore do not associate with them

In the light of God’s judgment and of the incompatibility of such sins with membership in the kingdom of God, Christians must not associate with them.

Associate probably includes participation, but association easily leads to participation.

v. 8

for at one time you were darkness, but now you are light in the Lord. Walk as children of light

Here Paul brings in one of the most common and most striking NT illustrations of the absolute difference between the old pagan life and the life in Christ.

God is light (1 John 1:5). Light expresses his majesty and glory and perfect holiness. The opposite of that glory and holiness and wisdom of God is darkness, and the world estranged from God dwells in such darkness.

Note the power of the expression, you were darkness.

Walk as children of light=live like you are.

v. 9

(for the fruit of light is found in all that is good and right and true)

v. 10

and try to discern (prove) what is pleasing to the Lord

The light of God is given, but it does not free man from the responsibility of thought and choice.

v. 11

Take no part in the unfruitful works of darkness, but instead expose them.

Expose (elencho)=to disgrace, to put to shame, to examine in order to reprove or convict.

v. 12

For it is shameful even to speak of the things that they do in secret.

v. 13

But when anything is exposed by the light, it becomes visible,

v. 14

for anything that becomes visible is light

The relevant quotation that follows reflects Scripture (see Isaiah 9:2; 26:19; 52:1; 60:1), but does not correspond precisely to OT passages. Some take it to be a portion of an early Christian hymn.

In the quotation 3 metaphors for turning to God are linked—1) awaking from sleep, 2) being raised from the dead, and 3) going out of the darkness into the light.

The challenge to awaken from the sleep of carelessness and sin is found also in Rom. 13:11.

D. Wisdom to Replace Folly (5:15-21)

v. 15

Look carefully then how you walk, not as unwise but as wise

Paul has spoken of the sins of the heathen life which must be renounced, and in doing so he has spoken of forsaking the darkness of that old life, and coming to be light in the Lord. But light is a symbol of knowledge and wisdom as well as purity.

The context probably assumes that this is done before outsiders.

v. 16

making the best use of the time, because the days are evil.

Walking in wisdom involves in particular the right use of time, not just in terms of chronology, but in terms of Kairos, the fit time, the God-given opportunity. “Making the most of every opportunity” probably expresses the thought well.

Making(exagorazo)=literally “buying from” and has the sense of “redeem” in Gal. 3:13 and 4:5, but the prefix ex probably has an intensive force and the meaning may be “use to the full.”

Because the days are evil

By this reminder Paul shows that he is aware of the great pressure in the direction of misuse of time and opportunity. Christians must not relax but overcome that pressure in their own lives and use every chance to turn others from darkness to light.

v. 17

Therefore do not be foolish, but understand what the will of the Lord is.

He repeats that they must not be foolish, this time using aphrones, a word that suggest not so much a lack of essential wisdom as a moral stupidity in action.

They are to have understanding, not in any merely theoretical way; the most vital thing is to be understood is what the will of the Lord is.

So, Paul repeatedly presents this seeking to know, understand and thus to do the will of God as a priority for the Christian’s daily walk.

v. 18

And do not get drunk with wine

A particular and prominent manifestation of the folly of the old life is drunkenness. Through all history people have sought to rise above their cares and gain a sense of exhilaration and gaiety through intoxicants.

The specific objection here is that it is debauchery(asotia). That word involves not only the uncontrolled actions of the drunken man, but also the idea of wastefulness or dissipation.

Both the wastefulness and the lack of self-control implied by this word are thing which should not be seen in the lives of those who have found in Christ the source and the way of wisdom.

But be filled with the Sprit

Again, Paul is not merely negative, taking away pleasures. He would replace them by higher better pleasures.

There is the implication that the Christian knows a better way to be lifted up above the joyless monotony of life than by wine.

This is an imperative and it implies that Christians are to keep their lives open to be filled constantly and repeatedly by the divine Spirit.

v. 19

addressing one another in psalms and hymns and spiritual songs

This verse stresses the manner in which the Christian gatherings should display their exuberance in the Spirit.

Instead of drunkenness, there should be an exhilaration of the Spirit expressed in song and praise.

Perhaps this is not to be limited to assemblies, but speaks of Christians addressing one another in joyful expression whenever Christians are found together.

addressing one another Pliny, in his letter to Emperor Trajan, describes antiphonal singing by Christian assemblies, but there is no way of knowing that that was a general practice and it certainly cannot be derived from the phrase “addressing one another.”

Psalms=OT psalms, but perhaps including newer poetry like the OT psalms.

hymns and spiritual songsHymnos in classical Greek was a festive lyric in praise of a god or hero. It is probable that we should not press a distinction between the two terms in this context.

Singing and making melody to the Lord will all your heart

Every expression of Christian joy should come from the heart; sometimes it may be in the heart and not expressed in sound and still go forth expressed to the Lord.

A number of NT passages like this (Acts 16:25; 1 Cor. 14:26; Col. 3:16; James 5:13) indicate the place of song in the early church references in Pliny (early 2nd c.) and Tertullian (late 2nd and early 3rd c.) would also support that understanding.

v. 20

Giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ

Whether in song or in other ways the Christian should constantly be giving thanks. Repeatedly he gives this instruction and his own writings are an example in this.

Always and for everything presupposes a deep underlying faith that God can produce good out of even the most unpromising situation, and that thankfulness, therefore, can be felt because of the confident hope that in some wonderful way God will make even disaster and suffering an occasion for later blessing.

God the Father is the source of all blessing, but this is rightly in the name of our Lord Jesus Christ because every blessing comes to us through him, and our praise and thanksgiving go to the Father through him and in his name.

v. 21

Submitting to one another out of reverence for Christ

Here there is an unexpected, but not illogical turn in Paul’s exhortation, and one that leads him into the instructions that follow in the whole of the next section, 5:22-6:9).

The secret of maintaining joyful fellowship in the church is the order and discipline that come from the willing submission of one person to another (cf. 4:2-3).

Paul uses the word submission more than twenty times in his letters. He applies this in special instances in the next section, but he first gives it a completely general application.

There must be a willingness in the Christian fellowship to serve any, to learn from any, to be corrected by any, regardless of age, sex, class, or any other division.

Out of reverence for Christ

“The fear of the Lord” is a great principle repeated again and again in the OT. For Christians this remains unchanged, but they know God in Christ.

So, all human relationships, as Paul will now show, find their pattern and meaning and ordered expression under the authority of Christ.

The most vital of these relationships are those of the family, for in every age the home must be the place, where above all, the peace and harmony, the love and discipline of Christ are most clearly manifest.

V. RELATIONSHIPS (5:22-33)

A. Husbands and Wives (5:22-33)

v. 22

Codes of household duties were familiar to the Greeks from Aristotle onwards; they become a familiar part of Christian instruction (cf. Col. 3:18-4:1; 1 Pet. 2:18-3:7).

Paul begins with that which is basic for the home, the relationship between husbands and wives.

Significantly, throughout this section husbands and wives are reminded of their duties and not their rights.

Further, it is important to read all that is said in this section realizing both that it follows what has been said in v. 21 about mutual submission and that it presupposes what is said in Gal. 3:28 of the equality in Christ of male and female.

In the Christian family, however, there is order and wives are called to be subject to their husbands.

There is no verb here in the Greek; the whole structure of the verse depends on the participle in v. 21.

The NT throughout emphasizes the dignity of womanhood, and it is a fact that the example and teaching

By contrast, in many religions, not least in Judaism and Islam, women have a far lower plan than men, the NT emphasizes their spiritual equality (Gal. 3:28).

There is no difference in worth but in the family, for its order and its unity, there must be leadership, and the responsibility of leadership is that of the husband and father.

As to the Lord implies in some way that the relationship of wife to husband is directly comparable to here relationship to her heavenly Lord.

v. 23

For the husband is the head of the wife even as Christ is the head of the church

The man’s place is one of leadership, to be qualified by the highest demand for love in the verses that follow.

But Paul does much more than present the wife’s duty as one to be carried out as to the Lord.

Husband and wife are to see their relationship as following the patterns of the relationship between Christ and his church. The husband is the head of the wife as Christ is the head of the church.

In the rest of the section he uses one to illustrate the other, backwards and forwards.

He uses the marriage relationship to illustrate the deep spiritual relationship of love and dependence, of authority and obedience, between Christ and his church.

The imagery here goes beyond that of the Temple to its foundation stone or even the image of the Body and its Head. Here the imagery is taken from the most fully personal realm.

There is OT background for this: the prophets regarded the Lord as husband of his people, entering into a marriage covenant with them, and loving them with steadfast love, even when, because of their idolatry, they were like an unfaithful wife who had committed adultery (e.g., Hosea 1-3).

And is himself its Savior Christ is not just head of the body, he is its Savior.

This is another aspect of the analogy. The sacrificial concern of the Lord for the salvation of the church should have a parallel, even if at a lower level, in the loving and sacrificial concern of the husband for the welfare of his wife. He is the protector of his wife.

But before this point is developed, he stressed again the wife’s duty.

v. 24

Now as the church submits to Christ, so also wives should submit in everything to their husbands.

It needs no argument that the church is subject to Christ; in the same way he says wives submit to their husbands.

In everything Is that too much? Doesn’t a woman have equal rights with a man to self-determination?

The answer that the NT would give is that she may do so, provided that it does not mean the sacrifice of the divine pattern for home life, for family relationships and for the whole Christian community.

This does not mean, however, that she is in the hands of one who has authority to command what he pleases.

He is one whose duty to her is expressed in nothing short of the highest demand of self-giving love.

v. 25

Husbands, love your wives, as Christ loved the church and gave himself up for her