Exegetical and Hermeneutical Commentary of Ephesians 5:17
Wherefore be ye not unwise, but understanding what the will of the Lord [is.]
17. be ye not ] Lit., become ye not; let not unwatchfulness pull you down.
understanding ] Better, probably, understand.
what the will of the Lord is ] “The good, and perfect, and acceptable will of God” apprehended by the disciple who is “being transformed by the renewing of his mind ” (Rom 12:2, a passage much in point here). Not independent reason but the illuminated perceptions of a soul awake to God will have a true intuition into “His will,” both as to that invariable attitude of the Christian, subjection to and love of the will of God, and as to the detailed opportunities of action in that attitude. Cp. on the Divine Will and our relation to it, Psa 143:10; Mat 6:10; Mat 7:21; Mar 3:35; Joh 7:17; Act 13:36; Act 21:14; Act 22:14; 2Co 8:5; Col 1:9; Col 4:12; 1Th 4:3; 1Th 5:18; Heb 13:21 ; 1Jn 2:17; below Eph 6:6. And on the example of the Lord, cp. Psa 40:8; Luk 22:42; Joh 4:34; Joh 5:30; Joh 6:38.
Fuente: The Cambridge Bible for Schools and Colleges
Be ye not unwise – Be not fools in the employment of your time, and in your manner of life. Show true wisdom by endeavoring to understand what the will of the Lord is, and then doing it.
Fuente: Albert Barnes’ Notes on the Bible
Eph 5:17
Wherefore be ye not unwise, but understanding what the will of the Lord is.
On the excellence and utility of the truths contained in the gospel
The will of God, which determines the whole extent of our obligations, is principally unfolded to us in the doctrines and moral precepts which are delivered in the sacred Scriptures. It is expedient, therefore, to explain to you, from the pulpit, these Divine oracles, by showing you, first, their superior excellence to all other instructions; secondly, the inestimable advantages which they are capable of producing in securing your peace and happiness.
I. As man was created to be eternally happy in the clear and perfect knowledge of the infinite perfections of the Divine Being, there is naturally inherent in the mind of each individual an insatiable thirst after knowledge. But, my beloved friends, if human wisdom be unquestionably a valuable and precious acquisition, certainly the knowledge of those truths to which religion invites our attention must be incomparably more estimable. Yet, inconceivable as it may appear, it is an undeniable truth that many amongst us, while they give themselves to the pursuit of inferior attainments with indefatigable application, will scarcely devote one moment, without reluctance, to the gaining of a proficiency in that sublime and noble science which the fountain of all knowledge pours out so liberally before them. What a lamentable degradation of our mental faculties!
II. The value, moreover, and the excellence of any science, is generally, and very justly, estimated by its utility, by its tendency to promote our interests and advantage. On this account the arts which are calculated to add to the convenience and increase the happiness of society, the arts which tend to cultivate and embellish human life, are held in peculiar esteem, and encouraged by every mark of public approbation. Considering, therefore, the doctrines of Christianity in this point of view, we discover, at the first glance, that they stand eminently superior to every other knowledge which can possibly be acquired. The information which they impart regards whatever is dear and interesting to us in time and eternity. They furnish us with arms for our defence against every enemy that seeks our destruction, and secure us against every danger which surrounds us. (J. Archer.)
Wisdom is necessary to accurate walking
That wisdom and a good understanding of the will of God is necessary to accurate walking or ready obedience.
I. Before I give you the reasons, let me state the point as it lieth in the text.
1. That every man that hath a tender conscience would be accurate and exact in his obedience to God, not contenting himself with a slight tincture of Christianity, but looking into every creek and turning of it, that he may in no point be lacking and defective in his duty. Now this cannot be without much wisdom and knowledge; therefore here, when the apostle presseth them to walk circumspectly, he presently addeth, Not as fools, but as wise.
2. We have no sure rule to walk by but the will of God.
3. This will is revealed to us in His Word. There our duty and our happiness is clearly stated (Psa 119:105).
4. This word we need thoroughly to understand, otherwise how shall we know our duty? (Pro 19:2.)
5. This understanding must not be idle, but reduced to use and practice. A readiness to serve God in Gods way bringeth us soonest to a knowledge of Gods will. The Word was not given us to try the acuteness of our wits in disputing, but the readiness of our obedience in practising.
6. This reducing what we know to practice is our wisdom. Knowledge is never right but when wisdom goeth along with it.
II. The reasons why much wisdom and a good understanding is required of Christians.
1. That they may resemble God, and discover His perfections to the world.
2. That there may be a due impression of His word upon us, which is all wisdom; and if we understand it and improve it, it must needs make us wise also; for the impression is according to the nature of the seal; and so the new creature must needs be the wisest creature on this side heaven.
3. The great danger of ignorance, or the evils that come from the want of spiritual wisdom.
(1) To ourselves. Our worship is but a fond superstition, a blind devotion to an unknown God, a mere guess directed by custom and some devout aims (Joh 4:22). Our zeal is but a wild fury (Rom 10:2).
(2) To others. There is no preventing trouble in the Church or scandals to the world if we have not spiritual wisdom and understanding.
4. The incredible delight and peace it begets in our souls.
(1) The bare knowledge of Gods will is very delightful, and yieldeth much more pleasure to the mind than an epicure can find in his most exquisite sensual enjoyments.
(2) The peace which accompanies it.
5. The properties of this knowledge and wisdom show the necessity of it.
(1) Because it is employed about the highest things, to know Gods nature and will, what He is, and how He is to be enjoyed.
(2) These things are most useful and profitable (Joh 17:3).
1. Is of reproof to divers sorts of persons who live in ignorance, or countenance ignorance upon several pretences.
(1) That it belongeth not to them that dig in the mines of knowledge; they leave that to clerks and men of learning.
(2) Others have a little general and traditional knowledge of the religion commonly professed among us, and talk of it by rote after others, but generally look no further than the outside of it.
(3) Some confine their knowledge to a few obvious truths, and for other things they leave it to preachers more accurately to search after the mind of God, and content themselves to see with other mens eyes.
(4) Some think ignorance is the mother of devotion, and that men leave off to be good when they grow more knowing.
2. Is to press us to get this knowledge and understanding of Gods will. The apostle speaketh to children of light; and none of us know so much but we may know more.
(1) Labour to get a more full knowledge of heavenly mysteries, especially of those which are necessary to salvation (Heb 5:12-13).
(2) Get a more clear knowledge. Fulness relateth to the object, or matters known; clearness to the subject or faculty knowing.
(3) Get a more certain knowledge, or more confirmed knowledge in the truth (Act 2:36; Joh 4:42; Joh 17:8).
(4) Get a more distinct knowledge. Truths are best known in their frame and dependence. A confused knowledge is always unsatisfactory; it is not till we see how one truth agreeth with another, as the curtains of the tabernacle were fastened by loops; till we are able to compare things spiritual with spiritual (1Co 2:13).
(5) Get a more experimental knowledge. Most of Christianity is not only to be believed, but felt (1Jn 5:10).
6. Get a more practical knowledge. Knowledge is for use, not an idle speculation. As a gallant and a physician cometh into a garden, one looketh upon the colour and beauty, the other upon the virtue and use of herbs and flowers: For if, these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of Christ (2Pe 1:8). He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him (1Jn 2:4). A practical Christian is more ready to serve and please God every day. (T. Manton, D. D.)
Understanding Gods will is true wisdom
That this is true wisdom appears thus.
1. It brings us to that frame of mind with which God is pleased (Isa 66:2; Rom 7:7-11).
2. It points out a certain way of escaping the misery due to us as sinners (1Jn 5:11-13; Heb 6:17-18).
3. It gives that view of God which excites us to love and give ourselves to Him (1Jn 4:9-10; 1Jn 4:19).
4. It removes the fear of death and the grave.
5. It gives the best ground of submission to the trials of life.
6. It lays the strongest restraints upon sin, which is our disgrace and misery.
7. It shows us that all our enemies are under Divine control.
8. It puts into our hands the best Weapons of defence (2Co 10:4-5).
9. It assures us that God will soon set all matters right (2Th 1:6-10). If so, how foolish and ungrateful are the neglecters and despisers of this will of God. Let us pray and study to know this will of God. (H. Foster.)
Value of wisdom
If the mountains were pearl, if every sand of the sea were a diamond, it were not comparable to wisdom. Without wisdom a person is like a ship without a pilot, in danger to split upon rocks. The price of wisdom is above rubies. The ruby is precious stone, transparent, of a red fiery colour. It is reported of one of the kings of India, he wore a ruby of that bigness and splendour that he might be seen by it in the dark; but wisdom casts a more sparkling colour than the ruby; it makes us shine as angels. (J. Watson.)
Eight marks of folly
If you would know such as are wise above sobriety you shall discern them by these marks:–
1. They have all the talk, wheresoever they come, like parrots.
2. They contemn others, like the Pharisees.
3. They spurn at them which tell them of their fault, like Abner.
4. They jump with Caesar, like the Herodians.
5. They turn with the time, like Demas.
6. They seek their own credit by the discredit of others, like the enemies of Paul.
7. They love to hear their own praise, like Herod.
8. Above all things they would have their own will, like Jezebel.
Whensoever these eight marks meet there is a wise man and a fool; a wise man in his own conceit, and a fool in proof: these are the wise men of the north, and the philosophers of England. (Henry Smith.)
Submission to the will of God
There is a memorable passage in the history of St. Francis that may throw light on this subject. The grand rule of the order which he founded was implicit submission to the superior. One day a monk proved refractory. He must be subdued. By order of St. Francis a grave was dug deep enough to hold a man; the monk was put into it, the brothers began to shovel in the earth, while their superior, standing by, looked on, stern as death. When the mould had reached the wretchs knees St. Francis bent down, and, fixing his eyes on him said, Are you dead yet? Is your self-will dead? Do you yield? There was no answer; down in that grave there seemed to stand a man with a will as iron as his own. The signal was given, and the burial went on. When at length he was buried up to the middle, to the neck, to the lips, St. Francis bent down once more to repeat the question, Are you dead yet? The monk lifted his eye to his superior, to see in the cold grey eyes that were fixed on him no spark of human feeling. Dead to pity and all the weaknesses of humanity, St. Francis stood ready to give the signal that should finish the burial. It was not needed; the iron bent; he was vanquished; the funeral was stopped; his will yielding to a stronger, the poor brother said, I am dead. I would not be dead as these monks to any man. The mind and reason which I have got from God Almighty are to bend implicitly and blindly before no human authority. But the submission I refuse to man, Jesus, I give to Thee–not wrung from me by terror, but won by love; the result, not of fear, but of gratitude. (T. Guthrie, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Wherefore be ye not unwise] 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Understanding, diligently considering,
what the will of the Lord is, in the understanding of which your chief wisdom consists.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. Whereforeseeing that yeneed to walk so circumspectly, choosing and using the rightopportunity of good.
unwisea differentGreek word from that in Eph5:15. Translate, “foolish,” or “senseless.”
understandingnotmerely knowing as a matter of fact (Lu12:47), but knowing with understanding.
the will of the Lordasto how each opportunity is to be used. The Lord’s will, ultimately,is our “sanctification” (1Th4:3); and that “in every thing,” meantime, we should”give thanks” (1Th 5:18;compare above, Eph 5:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Wherefore be ye not unwise,…. No one would be thought to be unwise, but such are, who do not redeem time, and are ignorant of the will of the Lord; believers should not act the unwise part, neither in their talk, nor in their walk and conversation, nor in their use of time:
but understanding what the will of the Lord [is]; or “of God”, as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions: there is the secret will of God, which is the rule of all his proceedings; and is unknown to men, till facts make it appear; this is always fulfilled, and sometimes by persons who have no regard to his revealed will; to this the wills of the people of God should be always resigned: and there is his revealed will, which lies partly in the Gospel; which declares it to be his will, that Christ should work out the salvation of his people, which is what he came to do; that whoever believes in him shall be saved; that all that are redeemed shall be sanctified; and that they shall persevere to the end, and be glorified; and partly in the law, in the precepts and commands of it, which contain the good, perfect, and acceptable will of God: and the understanding of it is not a mere speculative knowledge of it, but a practical one; when a man not only knows, but does the will of God, and his heart and actions agree with it; and this is to be done in faith, in virtue of grace and strength received, with a view to the glory of God, having no dependence on what is done; and to the right understanding of it, so as to act according to it, as should be, the word of God, and the illuminations, instructions, and grace of the Spirit, are necessary: the Alexandrian copy, Syriac, Arabic, and Ethiopic versions, read the words as an exhortation, “understand ye the will of God”.
Fuente: John Gill’s Exposition of the Entire Bible
Be ye not foolish ( ). “Stop becoming foolish.”
Fuente: Robertson’s Word Pictures in the New Testament
Understanding [] . See on prudent, Mt 11:25; foolish, Rom 3:21.
Fuente: Vincent’s Word Studies in the New Testament
1) “Wherefore be ye not unwise” (dia touto me ginesthe aphrones) “Therefore be ye not foolish,” in your walk, talk, or course of Christian conduct. This call to a circumspect walk was a call to cultivation of wisdom, not of folly. Do not permit yourself to fall back into folly, a conduct lacking of moral intelligence is the spirit of the charge; for divine wisdom is available for the asking, Jas 1:5.
2) “But understanding what the will of the Lord is” (alla suniete ti to thelema tou kuriou) ‘But perceive ye what the will of the Lord is,” comprehending intelligently what is the will of the Lord for your walk, conduct, or course of life. Paul sought His will for his life, Act 9:5-7. He admonished the Roman brethren to be transformed to His way, Rom 12:2. He also prayed and longed for this for the brethren in Colosse, Col 1:9.
Fuente: Garner-Howes Baptist Commentary
17. Wherefore be ye not unwise. He whose
“
delight is in the law of the Lord, and who meditates in it day and night,” (Psa 1:2,)
will triumph over every obstacle which Satan can oppose to his progress. Whence comes it that some wander, others fall, others strike against a rock, others go away, — but because we allow ourselves to be gradually blinded by Satan, and lose sight of the will of God, which we ought constantly to remember? And observe, that Paul defines wisdom to be, understanding what the will of the Lord is
“
How shall a young man,” says David, “direct his way? By attending to thy word, O Lord.” (Psa 119:9.)
He speaks of youths, but it is the same wisdom which belongs to old men.
Fuente: Calvin’s Complete Commentary
(17) Be ye not unwise.The word here is stronger than in Eph. 5:15; it is properly senseless, used of the fool (in Luk. 11:40; Luk. 12:20; 1Co. 15:36; 2Co. 11:16; 2Co. 11:19; 2Co. 12:6; 2Co. 12:11). By it St. Paul emphasises his previous warning; then he adds the explanation that to be wise is to understand what the will of the Lord isto know His purpose towards us and towards the world, and so to know the true purpose of our life. Hence we are told in Job. 28:28, that the fear of the Lord is wisdom, or, more precisely, in Pro. 9:10, that it is the beginning of wisdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Unwise Heedless, not using the wits and the knowledge you have.
Understanding By direct testing, as in Eph 5:10.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For this reason do not be foolish but understand what the will of the Lord is.’
Because we live in evil days we must be the more careful to ensure that we know what the Christ’s will for us is by allowing His light to constantly shine on our lives, by reading His word and meditating and praying in His presence (Mat 6:6), and listening to His word expounded by reliable men of God. Not to do so, says Paul, is foolish. We learn the will of God as we get to know Him better through His word and through Christian teaching.
Fuente: Commentary Series on the Bible by Peter Pett
Eph 5:17. Wherefore be ye not unwise, See Eph 5:10. The Christian prudence is, upon all occasions, to consider what is the will of God. Our duty varies with our circumstances; and it is a main point of wisdom to discern what are the duties which correspond to our present circumstances.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 5:17 . ] Because ye ought so to walk as is said in Eph 5:15-16 , of which ye as (whose walk, in fact, cannot be wise ) would be incapable. Others: because the times are evil (Menochius, Zanchius, Estius, et al. , including Rckert, Matthies, and de Wette). But the . . was only a subsidiary thought subservient to the . . ., and affords no suitable reason for the following exhortations.
] not: be not, but become not.
] devoid of intelligence, imprudentes , i.e. “qui mente non recte utuntur” (Tittmann, Synon . p. 143), namely, for the moral understanding of the will of Christ, as here the contrast teaches. Comp. on , Eph 1:8 . The of Eph 5:15 is a higher notion than , which latter denotes the want of practical understanding , the opposite of (Plat. Gorg . p. 498 B; Xen. Mem. ii. 3. 1; comp. Rom 2:20 ; 1Co 15:36 ; Luk 11:40 ; Luk 12:20 ). Every is also , but the may yet be (Luk 16:8 ), namely, for immoral ends and means, which here the context excludes. See also the following contrast.
] understanding , more than . Comp. Grotius, and see on Col 1:9 .
. .] of Christ. Comp. Act 21:14 ; 1Co 4:19 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
17 Wherefore be ye not unwise, but understanding what the will of the Lord is .
Ver. 17. But understanding what ] Drawing your knowledge into practice, asEph 5:10Eph 5:10 . For “the fear of the Lord, that is wisdom, and to depart from evil is understanding,”Job 28:28Job 28:28 : where wisdom (proper to the understanding) is ascribed to the will, because practice should be joined to knowledge. Hence also, Ecc 10:2 ; “A wise man’s heart is at his right hand,” because his heart teacheth his hand to put things in practice.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] On this account (because ye have need so prudently to define your rule of life, and so carefully to watch for opportunities of good: not, because the are (c., Thl., De W., Olsh.), which would fritter down the context) be not (better than ‘do not become,’ which though more strictly the literal sense of , puts the process of degeneracy too strongly in English) senseless (Tittmann, Syn. p. 143, has discussed the meaning of , ‘qui mente non recte utitur’), but understand ( , to know intelligently, merely to know as matter of fact, as the servant who knew his lord’s will and did it not, Luk 12:47 ) what is the will of the Lord .
Fuente: Henry Alford’s Greek Testament
Eph 5:17 . : for this cause become not ye foolish . The may refer to the immediately preceding clause (Rck., De Wette, etc.), the evil of the days being a reason for avoiding folly. It is better, however, to refer it to the main idea, that of the walk , than to the subordinate. The manner of walk which they were called to pursue required the cultivation of wisdom, not of folly. The , again, is not to be reduced to the sense of . Contemplating them as in the Christian position Paul charges them not to suffer themselves to slip back again into folly a thing inconsistent with the walk required of the Christian. is a strong term = without reason, senseless, lacking moral intelligence. [ ] : but understanding [ understand ] what the will of the Lord is . The reading varies here between , as in TR, with [568] 3 [569] [570] [571] and the mass of MSS., Vulg., Syr.-P., etc.; , with [572] * [573] , etc.; and , with [574] [575] [576] [577] 17, etc., which is adopted by LTTr WRV. For Lachmann gives in the margin, but on slight authority. The , as in Act 21:14 ; 1Co 4:19 , is Christ . As distinguished from , expresses intelligent, comprehending knowledge, more than acquaintance with a thing or mere matter of fact knowledge.
[568] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[569] Codex Sangermanensis (sc. ix.), a Grco-Latin MS., now at St. Petersburg, formerly belonging to the Abbey of Saint-Germain-des-Prs. Its text is largely dependent upon that of D. The Latin version, e (a corrected copy of d), has been printed, but with incomplete accuracy, by Belsheim (18 5).
[570] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.
[571] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[572] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.
[573] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
[574] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[575] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[576] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[577] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
Fuente: The Expositors Greek Testament by Robertson
Wherefore = On account of (App-104Eph 5:2) this.
unwise. See Luk 11:40.
understanding. The texts read “understand ye”. Compare Rom 3:11.
will. App-102.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] On this account (because ye have need so prudently to define your rule of life, and so carefully to watch for opportunities of good: not, because the are (c., Thl., De W., Olsh.), which would fritter down the context) be not (better than do not become, which though more strictly the literal sense of , puts the process of degeneracy too strongly in English) senseless (Tittmann, Syn. p. 143, has discussed the meaning of , qui mente non recte utitur), but understand (, to know intelligently,- merely to know as matter of fact, as the servant who knew his lords will and did it not, Luk 12:47) what is the will of the Lord.
Fuente: The Greek Testament
Eph 5:17. , understanding) Amos, as we have seen, has : hence we may conclude that Paul had reference to that passage.- [85] , what the will of the Lord is) not only universally, but at a certain time, place [as occasion may arise], etc.
[85] In this verse the Germ. Vers. prefers the reading , which has been left by the margin of both Ed. to the pleasure of the reader.-E. B.
B (adding ) D() Gg Vulg., Rec. Text, and Lucif. 158, read . Af and several MSS. of Vulg. read .-ED.
Fuente: Gnomon of the New Testament
Eph 5:17
Eph 5:17
Wherefore be ye not foolish,-He who closes his eyes and ears to the truth is unwise. [The wherefore bears on all the preceding argument-because ye are children of light; because the light is so valuable and so indispensable; because your whole circumstances demand so much care and earnestness. Foolish is equivalent to senseless.]
but understand-To understand is both to know and to lay to heart, as in the parable of the sower: When any one heareth the word of the kingdom, and understandeth it not-does not consider or ponder it-then cometh the evil one, and snatcheth away that which hath been sown in his heart. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. (Mat 13:19; Mat 13:23). Then wisely seek to understand what the will of the Lord is, and then endeavor to do it.
what the will of the Lord is.-To know his purpose toward us and toward the world, and the true purpose of our life. Hence, unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding. (Job 28:28). And: The fear of Jehovah is the beginning of wisdom; and the knowledge of the Holy One is understanding. (Pro 9:10). [The will of the Lord is the great rule of the Christian life; to know and in the deeper sense understand it is to walk wisely and to walk surely.]
Fuente: Old and New Testaments Restoration Commentary
be: Eph 5:15, Col 4:5
understanding: Deu 4:6, 1Ki 3:9-12, Job 28:28, Psa 111:10, Psa 119:27, Pro 2:5, Pro 14:8, Pro 23:23, Jer 4:22, Joh 7:17, Rom 12:2, Col 1:9, 1Th 4:1-3, 1Th 5:18, 1Pe 4:2
Reciprocal: Deu 9:3 – Understand 1Sa 18:5 – wisely 1Ch 12:32 – to know Ezr 7:18 – that do Psa 90:12 – So Psa 119:45 – for I seek Pro 4:26 – Ponder Pro 13:16 – prudent Pro 14:15 – simple Act 8:30 – Understandest Rom 16:19 – yet 1Co 14:15 – I will pray with the spirit Eph 6:6 – doing Phi 1:9 – in knowledge Col 3:16 – all 1Th 4:3 – this 2Pe 1:5 – knowledge
Fuente: The Treasury of Scripture Knowledge
(Eph 5:17.) – On this account become not senseless. On this account-not because the days are evil- -as is supposed by OEcumenius, Menochius, Zanchius, Estius, Rckert, and de Wette; but because we are summoned to walk wisely, redeeming the time, the days being evil, therefore we are to possess a high amount of Christian intelligence. The epithet characterizes a man who does not use his rational powers. Ast, Lex. Plat. sub voce. It differs from , which has reference more to folly in action and daily work; whereas it, as this verse intimates, signifies a non-comprehension of the principles on which that walk is to be regulated. Tittmann, De Synon. 143.
-but understanding what the will of the Lord is. The participle is variously read. A and B read in the imperative, , which Jerome follows, a reading also approved by Lachmann and Rckert, though it is probably an emendation conforming to the other imperatives; while is the reading of D1, F, G, and is preferred by Harless, Alford, and Meyer; while D3, E, K, L, and almost all MSS. read as the Textus Receptus – . We have no objection to the common reading, which is retained by Tischendorf. The participle signifies knowing intelligently, and means more than . Luk 12:47. That will which it is their duty to understand is the authoritative expression of the mind of Christ, who embodied in His own example the purity and benignity of all His precepts. Codex B adds , and Codex A has -both evidently without authority. The Ephesian Christians, in order to enable themselves to redeem the time, were not to be thoughtless, but to possess a perfect understanding of the Master’s will. They would then form just conceptions of daily duty, and would not lose time through the perplexity of conflicting obligations. For see under Eph 1:5; Eph 1:9; Eph 1:11, and for , under Eph 1:2-3.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 5:17. This verse is related to the preceding one in that it recognizes the contrast between wisdom and the lack of it. The man who understands the will of the Lord is regarded by the apostle as a wise man, and vice versa. Such wisdom is necessary to enable one to walk in the ways of righteous- ness.
Fuente: Combined Bible Commentary
Eph 5:17. On this account; referring to Eph 5:15-16, rather than to the last clause.
Become (as usual in exhortations to Christians) not senseless, not rightly using the mind, but understanding, more than knowing, discerning intelligently, what the will of the Lord (i.e., Christ) is; not in general, but in particular, since thus discernment is shown. This will reaching to what is least and most peculiar, is the object of the insight of the wise; the further he advances the less is anything to him merely permissible; everything becomes for him a precept and will from above; Act 21:15 (Braune). The opposite inference is: culture which forgets to refer constantly to the will of Christ is senseless.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Expository Notes with Practical Observations on the New Testament
ARGUMENT 22
FILLED WITH THE SPIRIT
17. Therefore be ye not foolish, but understand what is the will of the Lord.
Fuente: William Godbey’s Commentary on the New Testament
Section Ten: 5:17-33
Wherefore be ye not unwise, but understanding what the will of the Lord [is].
If you want to be wise, understand the will of God. Period – nothing to question – fact, if you want to be wise, you would want to understand the will of God.
Now, the context is sin and the lost and the fact that believers are not to be like the lost, and he wants us to understand the will of God – would seem that not sinning and not living like a lost person is the specific will of God – that isn’t hard to understand, yet believers strain and groan to know the will of God.
A young couple a few years ago related that they felt God was leading them to live together (Not married in case you did not catch my drift). Now, I don’t know what god they were praying to but it certainly isn’t the God of the Bible. Others declare that it is God’s will for all believers to be rich. Guess they would teach that any poor person cannot be a child of God.
“Unwise” can mean stupid or foolish. Not the term a Christian should wish to find himself being called. It can also be translated without intelligence. This is the contrast to knowing the will of the Lord, thus it behooves the believer to seek the will of God early on in their life.
Why, would a believer end up on the unwise end of this verse? By following what they want rather than what God wants. By consciously stepping into sin. By rejecting the life of a believer in any way.
Guess, God’s way or the highway is the way of things for the person as they relate to God. Mat 7:13 may relate, “Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat:” The way to ungodliness is an easy one, but the way to godliness is narrow. Mat 7:14 may relate also “Because strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it.”
We might also relate this to the church – a wise church leadership will conclude that a wise move would be to lead their church into purity and righteousness rather than concentrating on the music and all the other peripherals that seem to be dividing the church today.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
The unwise (Eph 5:15) simply lack wisdom, but the foolish (Eph 5:17) behave contrary to what they know to be right. To be wise we must comprehend intellectually (Gr. syniete, understand) what God’s will is. Only after we do that can we please God (Eph 5:10). The Lord’s will should be the Christian’s primary blueprint since He is the Head of the body. God’s will includes allowing Him to control (fill) us, being thankful always, and being subject to one another, as the following verses clarify. Wise people not only make the most of their time (Eph 5:16), but they also seek to discover and do God’s will.