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Exegetical and Hermeneutical Commentary of Ephesians 5:3

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

3. but ] The word imports a sort of a fortiori. The Examples of the Father and the Son oblige the believer to a uniform life of holy unselfish love; how complete then is the condemnation, for the believer, of all gross sins!

fornication ] A sin lightly regarded by the heathen, and too often palliated in modern Christendom, but utterly condemned by the Lord and the Apostles. See esp. Mat 15:19; Act 15:20; 1Co 6:9; 1Co 6:13 ; 1Co 6:18; Gal 5:19; Col 3:5; 1Th 4:3; Heb 13:4; and below, Eph 5:5. Regarding it, as regarding all sin, total abstinence is the one precept of the Gospel; and the Divine precept will always be found, sooner or later, to coincide with the highest physical law.

all uncleanness ] Act, word, or thought, unworthy the children of the All-Pure. Observe the characteristic “ all ”; and cp. last note, and on Eph 4:31.

covetousness ] The Gr. word has occurred Eph 4:19 (A.V. “greediness”), where see note. Here as there the root idea is the grasp after another’s own, whatever it may be; money, person, wife. This passage, more perhaps than any other, suggests that the word had acquired by usage, in St Paul’s time, a familiar though not fixed connexion with sensual greed, just such as our word “covetousness” has acquired with the greed of material property. It would scarcely otherwise be used to denote an “unnamable” sin.

once named ] Lit. and better, even named; obviously in the sense of approving or tolerant mention. The Apostle himself here “names” these sins for exposure and condemnation; and Christians may need, on occasion, to do the same, and very explicitly. But let them beware that it is done in the spirit of Scripture in self-distrust, and as in God’s presence. For the phrase, 1Co 5:1 gives a parallel, in the A.V.; but the word “ named ” is probably to be omitted there from the text. The resolve not to “name” the Gods of Canaan (Psa 16:4) is parallel and illustrative.

Fuente: The Cambridge Bible for Schools and Colleges

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

And all uncleanness – Impurity of life; see the notes on Rom 1:24; compare Rom 6:19; Gal 5:19; Eph 4:19; Col 3:5.

Or covetousness – The connection 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 Pauls 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 grovelling 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 worlds 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 – hagiois.

Fuente: Albert Barnes’ Notes on the Bible

Eph 5:3

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

The sin of impurity

Consider the hatefulness of this sin.

I. By its inner nature.

1. This sin, however loathsome in the sight of God and of human nature transformed by His grace, is nevertheless most seductive to the lower fallen nature of man. As a check to it, God has implanted in us the noble sense of shame, so that the Christian, who has not returned like a dog to his vomit, abhors whatever is unchaste.

(1) Thoughts. How deeply ashamed you would be if your fellow men could perceive your impure thoughts and desires, though they be involuntary! Happy is he who, when merely thoughts cross his mind, listens to the warning voice of nature.

(2) Words. St. Stanislaus fainted at hearing, by chance, an expression of ambiguous meaning. Even ordinary virtue will blush in confusion at the gibes of immodesty; only habitual shamelessness will laugh at them.

(3) Deeds. Is not the whole nature set in an uproar? Who is so base as to commit impure actions before witnesses? Yet, when you are alone, the All-knowing God, and the holy angels, witness your deeds.

2. It is repugnant to the higher nature of man. Man–the image and likeness of the Triune God–by his impurity reviles

(1) God the Father, who created our limbs in honour;

(2) God the Son, whose members we are;

(3) God the Holy Ghost, of whom our body is the temple.

3. It is an abomination before God.

II. Its consequences.

1. Ruin of earthly happiness. Lewdness works destruction

(1) on the body;

(2) on temporal welfare.

2. Ruin of the soul.

(1) The reasoning faculty is weakened.

(2) The will becomes perverted.

(3) Conversion becomes almost impossible.

3. Eternal damnation.

(1) Reflect on the loss of everlasting joys, where nothing defiled can enter.

(2) Reflect on the torments of hell. Sodom and Gomorrah are set for a warning example. The unchaste are threatened with their portion in the lake burning with fire and brimstone. (Le Jeune.)

Forbidden sins

I. To fix the sense. First: The manner and degree of forbidding–Let it not be once named among you. You will think this over-strict; and how can it be reproved if it be not named? But let us consider the sense.

1. The apostle speaketh thus to express the height of detestation; for things that we utterly detest we will not name. Never let these foul practices get the least admission among you.

2. Some sins are more catching than others; the very mention of them may revive and stir the motions of them in an unmortified heart. And uncleanness and fornication are of this nature, because they tend immediately to please the flesh; other sins more remotely.

3. There is a naming of these things which is very sinful, and that two ways.

(1) When it is done in such a brood and coarse way, or nasty language, as doth invite rather than rebuke sin.

(2) When we seek to palliate foul deeds with handsome and plausible names, and so speak of these things with allowance and extenuation, and not with extreme detestation.

Secondly, the reason–As it becometh saints; that is, Christians or believers; all of them are saints, or should be saints.

1. Some are so only by external dedication and profession; as by baptism they are set apart for God as a clean and holy people.

2. Others are saints by internal regeneration, as sanctified and renewed by the Holy Ghost (Tit 3:5). Now these things are contrary to the disposition and spirit of saints, or to the holy, new, and Divine nature which is put into them.

II. What purity and cleanness of heart belongeth to Christians. In the Scripture they are everywhere described by it, With the pure thou wilt show thyself pure (Psa 18:18); Ye are clean through the word which I have spoken to you (Joh 15:3); Surely God is good to Israel, even to such as are of a clean heart (Psa 73:1); Separate yourselves from the unclean thing, and I will receive you (2Co 6:17); and in other places. Let us see what obligations lie upon us to be clean and pure.

1. We are consecrated to the service of a holy God.

2. We profess the most holy faith; this obligeth us also, whether we took to the laws of God, which are the rule of our duty, or the promises of God, which are the charter of our hopes.

3. Because of our present communion with God and service of God.

III. The special impurity that is in such sins, so that holiness must be forsaken, or else these vices so opposite to holiness. What special impurity is there in those sins?

1. They defile the body, and are contrary to the dignity of the body, as it is a member of Christ, a temple of the Holy Ghost, or an instrument to be used for the glory of God (1Co 6:18).

2. Uncleanness corrupts and defileth the mind; for it turneth it from the true pleasure to the false, and that procured on the basest terms of downright sin against God.

What need we have to work in Christians a greater abhorrence of fornication and uncleanness, because it is a common sin and a grievous sin.

1. It is a common sin; and then it is time to cry aloud and spare not, when persons, both single and married, make so little conscience of this duty.

2. It is a grievous sin. We will endeavour to touch them in the tenderest part that is left, viz., fear. Whoremongers and adulterers God will judge (Heb 13:4). Men think it a small matter to satisfy nature, but God will find them out both here and hereafter. There fell in one day twenty-three thousand for this sin (1Co 10:8). It unfitteth for every holy duty. Holy and sacred things never can be seriously received by sensual minds and hearts. Caution to young men that are not yet taken in the snare. Keep yourselves at a great distance from and great abhorrence of this sin. Therefore, first, avoid occasions (Pro 5:8). Advice to all Christians. Upon all occasions, think what will become saints. Let the consciousness of your dedication to God be ever upon your heart. (T. Manton, D. D.)

Sinful lusts must be abhorred

When Venice was in the hands of the Austrians, those alien tyrants swarmed in every quarter; but the Venetians hated them to the last degree, and showed their enmity upon all occasions. When the Austrian officers sat down at any of the tables in the square of St. Mark, where the Venetians delight on summer evenings to eat their ices and drink their coffee, the company would immediately rise and retire, showing by their withdrawal that they abhorred their oppressors. After this fashion will every true Christian treat his inbred sins; he will not be happy under their power, nor tolerate their dominion, nor show them favour. If he cannot expel them, he will not indulge them. (C. H. Spurgeon.)

Evil of covetousness

Beware of growing covetousness; for, of all sins, this is one of the most insidious. It is like the silting up of a river. As the stream comes down from the land, it brings with it sand and earth, and deposits all these at its mouth; so that by degrees, unless the conservators watch it carefully, it will block itself up, and leave no channel for ships of great burden. By daily deposit, it imperceptibly creates a bar which is dangerous to navigation. Many a man when he begins to accumulate wealth, commences at the same moment to ruin his soul; and the more he acquires, the more closely he blocks up his liberality, which is, so to speak, the very mouth of spiritual life. Instead of doing more for God he does less; the more he saves, the more he wants; and the more he wants of this world, the less he cares for the world to come. (C. H. Spurgeon.)

Covetousness decried and yet practised

About the time that the Apostle Paul was denouncing the sin (of covetousness) in his Epistle to Timothy, Seneca was decrying the same evil, and composed his Ethics; but, as if to show the impotence of his own precepts, he was accused of having amassed the most ample riches–a circumstance which, though not the ostensible, was no doubt the real, cause of his finally falling a victim to the jealousy of Nero. (Harris.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 3. 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, , may imply not only fornication but adultery also, as it frequently does; uncleanness, may refer to all abominable and unnatural lusts-sodomy, bestiality, &c., and covetousness, , 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

But fornication; folly committed between unmarried persons, especially mens abuse of themselves with common strumpets, a sin not owned as such among the heathen.

And all uncleanness; all other unlawful lusts whereby men defile themselves.

Or covetousness; either an insatiable desire of gratifying their lusts, as Eph 4:19; or rather an immoderate desire of gain, which was usual in cities of great trade, as Ephesus was: see Eph 5:5.

Let it not be once named among you; not heard of, or not mentioned without detestation: see Psa 16:4; 1Co 5:1.

As becometh saints, who should be pure and holy, not in their bodies and minds only, but in their words too.

Fuente: English Annotations on the Holy Bible by Matthew Poole

3. once namedGreek,“Let it not be even named” (Eph 5:4;Eph 5:12). “Uncleanness”and “covetousness” are taken up again from Eph4:19. The two are so closely allied that the Greek for”covetousness” (pleonexia) is used sometimes inScripture, and often in the Greek Fathers, for sins ofimpurity. The common principle is the longing to fill one’s desirewith material objects of sense, outside of God. The expression, “notbe even named,” applies better to impurity, than to”covetousness.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

But fornication, and all uncleanness, or covetousness,…. The apostle proceeds to dehort from several vices, which are unbecoming the dear children and followers of God; and which the love of Christ should constrain them to avoid: the first of these, which is simple “fornication”, is the sin which is committed between single or unmarried persons; and is contrary to the law of God, is a work of the flesh, and is against a man’s own body; it renders persons unfit for church communion, brings many temporal calamities upon them, and exposes them to divine wrath, and excludes from the kingdom of heaven, without repentance; and the reason why it is so often taken notice of is, because it was very frequent among the Gentiles, and not thought criminal: “all uncleanness” takes in adultery, incest, sodomy, and every unnatural lust; and “covetousness” seems not so much to design that sin which is commonly so called, namely, an immoderate desire after worldly things, as a greedy and insatiable appetite after the above lusts:

let it not be once named among you, as becometh saints; that is, neither one or other of them; the sense is, that they should not be committed; so that there might be no occasion to speak of them, even though with abhorrence, as if there were no such vices in being; and much less should they be named with pleasure, and pleaded for: for thus it becomes such who are set apart by God the Father, whose sins are expiated by the blood of Christ, and whose hearts are sanctified by the Spirit of God; who profess the Gospel of Christ, and have a place and a name in God’s house, better than that of sons and daughters.

Fuente: John Gill’s Exposition of the Entire Bible

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., &lti>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., &lti>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., &lti>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., &lti>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. (&lti>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.

Fuente: Matthew Henry’s Whole Bible Commentary

Or covetousness ( ). In bad company surely. Debasing like sensuality.

As becometh saints ( ). It is “unbecoming” for a saint to be sensual or covetous.

Fuente: Robertson’s Word Pictures in the New Testament

Or covetousness. Or sets this sin emphatically by itself.

Let it. It refers to each of the sins.

Fuente: Vincent’s Word Studies in the New Testament

1) “But fornication, and all uncleanness” (porneia de kai akatharsia pasa) “But fornication and all (kind of) uncleanness,” moral impurity condemned by the Lord and His apostles, 1Co 6:18; Col 3:5; 1Th 3:4-7.

2) “Or covetousness” (he pleoneksia) “Or greediness, bordering on gluttony, Luk 12:15; 1Ti 6:6-11; grasping for that. which belongs to another, whether money, person, or wife.

3) “Let it not be once named among you” (mede onomozestho en humin) “Let it “not be named or sanctioned among you all.” This exhortation prohibits sanction or practice of any and every form of both fornication and covetousness, sins so prevailing among the religious and irreligious Gentiles.

4) “As becometh saints” (kathos prepei hagios) “As (it) is fitting or proper for saints,” not to be greedy or covetous. The world may give license or sanction to fornication (co-habituating out of wedlock) and covetous greed in daily activities, but the life and language of the saint is to avoid such standards of behavior, 2Co 9:5; 1Th 2:5.

Fuente: Garner-Howes Baptist Commentary

3. But fornication. This chapter, and the Col 3:0, contain many parallel passages, which an intelligent reader will be at no loss to compare without my assistance. Three things are here enumerated, which the apostle desires Christians to hold in such abhorrence, that they shall not even be named, or, in other words, shall be entirely unknown among them. By uncleanness he means all base and impure lusts; so that this word differs from fornication, only as the whole class differs from a single department. The third is covetousness, which is nothing more than an immoderate desire of gain. To this precept he adds the authoritative declaration, that he demands nothing from them but that which becometh saints, — manifestly excluding from the number and fellowship of the saints all fornicators, and impure and covetous persons.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXPLANATORY NOTES

Eph. 5:3. Let it not be once named.After the things themselves are dead let their names never be heard.

Eph. 5:4. Nor jesting.Chastened insolence, as Aristotles description of it has been happily rendered. Graceless grace [of style], as Chrysostom called it. It is the oozing out of the essential badness of a man for whom polish and a versatile nature have done all they can.

Eph. 5:5-6. Because of these things cometh the wrath of God, etc.Look down beneath the pleasing manners to the nature. If such terms as are used in Eph. 5:5 describe the man, he is simply one of Disobediences children, and all his versatility will not avert the descending wrath of God.

Eph. 5:7. Be not ye therefore partakers with them.Do not wish to share the frivolity and impiety of their life, as you would shun the wrath that inevitably awaits it. How could they so partake and continue to be what Eph. 3:6 calls them?

Eph. 5:8. Ye were ye are be.The lesson must be learnt, and therefore reiteration is necessary.

Eph. 5:9. For the fruit of the Spirit is in all goodness and righteousness and truth.Neither here nor at Gal. 5:22 does St. Paul intend a complete list of the fruits of the Spirit. St. Johns tree of life bore twelve manner of fruits. All Christian morality lies in the good, the right, and the true.

Eph. 5:10. Proving what is acceptable unto the Lord.Each is to be an assayerrejecting all base alloys. Nothing must be accepted because it looks like an angel of lightthe spirits must be put to the proof (1Jn. 4:1).

Eph. 5:11. Rather reprove them.It may be with a voice as firm as the Baptists; it may be by gentle and yet unflinching showing up of certain proceedings (cf. St. Joh. 3:20). This chastening reproof is an oral one, says Meyer.

Eph. 5:12. It is a shame even to speak of.Though the only sign of their shame having touched them is that they seek the cover of secrecy, and our own cheeks burn as we speak of what they do, we must convict.

Eph. 5:13. Made manifest by the light.Whatever the light falls upon is no longer of the darkness, but belongs to the light. Shame is one of the influences by which the light conquers a soul from darkness.

Eph. 5:14. Wherefore He saith.What follows is a free paraphrase from the Old Testament formed by weaving together Messianic passagesbelonging to such a hymn as might be sung at baptisms in the Pauline Churches (Findlay). The thought is that of the change from darkness to lighta change produced by the opening of the eyes to the light shining in the face of Jesus Christ.

MAIN HOMILETICS OF THE PARAGRAPH.Eph. 5:3-14

The Children of Darkness and of Light.

I. The children of darkness are known by their deeds (Eph. 5:3-5).A loathsome and unsightly list! Sin marks its victims. Deeds done in darkness do not escape detection and exposure. The revolting sins of the heathen reveal the depth of wickedness to which man may sink when he abandons God and is abandoned of God. Every single sin, voluntarily indulged, weakens the power of self-control, and there is no deed of darkness a reckless sinner may not commit. Sensuality is a devil-fisha vampire of the seapreying upon and devouring the best powers of mind and body.

1. Their deeds exclude them from the inheritance of the good.They have no inheritance in the kingdom of Christ and of God (Eph. 5:5). The children of darkness can have no company and no place with the children of light; the two cannot co-exist or blend together. The sinner excludes himself, and unfits himself for fellowship with the good. Their purity is a constant reproof of his vileness; he shrinks from their society, and hates them because they are so good. We may well be on our guard against sins that shut us out of the kingdom of grace on earth, and out of heaven hereafter.

2. Their deeds expose them to the divine wrath.Because of these things cometh the wrath of God upon the children of disobedience (Eph. 5:6). The wrath of God is already upon them (Rom. 1:18), and shall remain so long as they are disobedient. Deeds such as theirs carry their own punishment; but there is also the righteous vengeance of God to reckon with. For sin God can have nothing but wrath; but yet that is mercifully restrained to afford every opportunity for repentance. The Roman magistrates, when they gave sentence upon any one to be scourged, had a bundle of rods tied hard with many knots laid before them. The reason was this: whilst the beadle was untying the knots, which he was to do by order and not in any other or sudden way, the magistrates might see the deportment and carriage of the delinquent, whether he was sorry for his fault and showed any hope of amendment, that then they might recall his sentence or mitigate his punishment; otherwise he was corrected so much the more severely. Thus God in the punishment of sinners. How patient is He! How loth to strike! How slow to anger!

II. The children of light are divinely illumined.

1. They were once in darkness. Ye were sometimes darkness (Eph. 5:8). Their present condition as children of the light should remind them by contrast of their former state, and should excite their gratitude to God for the change He had wrought in them. They were not to be deceived by specious arguments (Eph. 5:6) that they could return to their old sins and yet retain their new inheritance. To go back to the old life is to go back to darkness.

2. Their possession of divine light is evident.But now are ye light in the Lord. For the fruit of the Spirit [the fruit of light] is in all goodness and righteousness and truth (Eph. 5:8-9). True virtue is of the light and cannot be hid. Genuine religion manifests itself in goodness of heart, in righteousness of life, and in truthfulness of character and speechin a holy reality that is both experienced and expressed. On Herders grave at Weimar there was placed by royal authority a cast-iron tablet with the words, Light, Love, Life. The life illumined by the Spirit is its own bright witness.

3. Their conduct aims at discovering what is acceptable to God.Walk as children of the light, proving what is acceptable unto the Lord (Eph. 5:8; Eph. 5:10). Their outward life must be in harmony with the new nature they have received. They were adopted as children of the light, and they must think, speak, and act in the light and with the light they had received. The light will show what it is that God approves; and striving in all things to please Him our light will increase. We may sometimes be mistaken, but we shall get light from our mistakes, as well as from our success, as to the will of God. Life is a trial, and our conduct will be the test as to how we are using the light God has given us. The light we shed will be a help and guide to others. There is a kind of diamond which, if exposed for some minutes to the light of the sun and then taken into a dark room, will emit light for some time. The marvellous property of retaining light and thereby becoming the source of light on a small scale shows how analogous to light its very nature must be. Those who touched the Saviour became sources of virtue to others. As Moses face shone when he came from the mount, so converse with spiritual things makes Christians the light which shines in the dark places of the earth. Let your light so shine before men.

III. The children of light cannot participate in deeds of darkness.

1. They are to shun them. Be not ye partakers with them Have no fellowship with the unfruitful works of darkness (Eph. 5:7; Eph. 5:11). We may not actually commit certain sins; but if we tolerate or encourage them, we are partakers with the transgressors. The safest place is that which is farthest from evil. It is a perilous experiment to try how near we can approach and how far dally with sin without committing ourselves. The easiest way to resist temptation is to run away. It is beneath the dignity of the children of light to patronise or trifle with sin.

2. They are not even to speak of them.It is a shame even to speak of those things (Eph. 5:12). There are some subjects about which silence is not only the highest prudence but a sacred duty. The foolish talking and jesting of Eph. 5:4 belonged to the period when they were the children of darkness. Sparkling humour refreshes; the ribald jest pollutes. The best way to forget sayings that suggest evil is never to speak of them.

3. They are to expose them by bringing the light of truth to bear upon them.But rather reprove them. All things that are reproved are made manifest by the light, etc. (Eph. 5:11; Eph. 5:13-14). Silent absence or abstinence is not enough. Where sin is open to rebuke it should at all hazards be rebuked. On the other hand, St. Paul does not warrant Christians in prying into the hidden sins of the world around them and playing the moral detective. Publicity is not a remedy for all evils, but a great aggravation of some, and the surest means of disseminating them. It is a shamea disgrace to our common nature, and a grievous peril to the young and innocentto fill the public prints with the nauseous details of crime, and to taint the air with its putridities. The fruit of the light convicts the unfruitful works of darkness. The light of the gospel disclosed and then dispelled the darkness of the former time. So will it be with the night of sin that is spread over the world. The light which shines upon sin-laden and sorrowful hearts shines on them to change them into its own nature. The manifested is light; in other words, if men can be made to see the true nature of their sin, they will forsake it. If the light can but penetrate their conscience, it will save them. Wherefore He saith, Awake thou that sleepest. With this song on her lips the Church went forth, clad in the armour of light, strong in the joy of salvation; and darkness and the works of darkness fled before her (Findlay).

Lessons.The children of darkness and of light differ

1. In their conduct.

2. In their spirit and aims.

3. In the way in which they are divinely regarded.

GERM NOTES ON THE VERSES

Eph. 5:3-6. Christian Sobriety inculcated.

I. The vices condemned.

1. Impurity. Fornication is sometimes used in Scripture to comprehend the grosser forms of uncleanness, as incest, adultery, and prostitution; but in common speech it is appropriated to intimacy between unmarried persons. If acts of uncleanness are criminal, so are impure thoughts and desires. The gospel forbids filthy communication, which indicates a vicious disposition and corrupts others. Christians must abstain from everything that tends to suggest wanton ideas, to excite impure desire, and to strengthen the power of temptation.

2. Covetousness.An immoderate desire of riches.

3. Foolish talking and jesting.The gospel is not so rigid and austere as to debar us from innocent pleasures and harmless amusements. Jesting is not foolish when used to expose the absurdity of error and the folly of vice. The apostle condemns lewd and obscene jesting, profane jesting, and reviling and defamatory jesting. Evil-speaking never wounds so deeply nor infuses in the wound such fatal poison as when it is sharpened by wit and urged home by ridicule.

II. The arguments subjoined.

1. Impurity, covetousness, and foolish talking are unbecoming in saints.
2. Foolish talking and jesting are not convenient, as the heathen imagined them to be, but are criminal in their nature and fatal in their tendency.
3. The indulgence of these sins is inconsistent with a title to heaven.
4. These sins not only exclude from heaven, but bring upon the sinners the wrath of God.Lathrop.

Eph. 5:4. Against Foolish Talking and jesting.

I. In what foolish talking and jesting may be allowed.

1. Facetiousness is not unreasonable which ministers harmless delight to conversation.
2. When it exposes things base and evil.
3. When it is a defence against unjust reproach. 4. When it may be used so as not to defile the mind of the speaker or do wrong to the hearer.

II. In what it should be condemned.

1. All profane jesting or speaking loosely about holy things.
2. Abusive and scurrilous jesting which tends to damage our neighbour.
3. It is very culpable to be facetious in obscene and smutty matters.
4. To affect to value this way of speaking in comparison to the serious and plain way of speaking.
5. All vainglorious ostentation.
6. When it impairs the habitual seriousness that becomes the Christian.Barrow.

Eph. 5:6. The Dissipation of Large Cities.

I. The origin of a life of dissipation.Young men on their entrance into the business of the world have not been enough fortified against its seducing influences by their previous education at home. Ye parents who, in placing your children on some road to gainful employment, have placed them without a sigh in the midst of depravity, so near and so surrounding that without a miracle they must perish, you have done an act of idolatry to the god of this world, you have commanded your household after you to worship him as the great divinity of their lives, and you have caused your children to make their approaches to his presence, and in so doing to pass through the fire of such temptations as have destroyed them.

II. The progress of a life of dissipation.The vast majority of our young, on their way to manhood, are initiated into all the practices and describe the full career of dissipation. Those who have imbibed from their fathers the spirit of this worlds morality are not sensibly arrested in this career, either by the opposition of their friends or by the voice of their own conscience. Those who have imbibed an opposite spirit, and have brought it into competition with an evil world, and have at length yielded with many a sigh and many a struggle, are troubled with the upbraidings of conscience. The youthful votary of pleasure determines to be more guarded; but the entanglements of companionship have got hold of him, the inveteracy of habit tyrannises over all his purposes, the stated opportunity again comes round, and the loud laugh of his partners chases all his despondency away. The infatuation gathers upon him every month, a hardening process goes on, the deceitfulness of sin grows apace, and he at length becomes one of the sturdiest and most unrelenting of her votaries. He in his turn strengthens the conspiracy that is formed against the morals of a new generation, and all the ingenuous delicacies of other days are obliterated. He contracts a temperament of knowing, hackneyed, unfeeling depravity, and thus the mischief is transmitted from one year to another, and keeps up the guilty history of every place of crowded population.

III. The effects of a life of dissipation.We speak not at present of the coming death and of the coming judgment, but of the change which takes place on many a votary of licentiousness when he becomes what the world calls a reformed man. He bids adieu to the pursuits and profligacies of youth, not because he has repented of them, but because he has outlived them. It is a common and easy transition to pass from one kind of disobedience to another; but it is not so easy to give up that rebelliousness of heart which lies at the root of all disobedience. The man has withdrawn from the scenes of dissipation, and has betaken himself to another way; but it is his own way. He may bid adieu to profligacy in his own person, but he lifts up the light of his countenance on the profligacy of others. He gives it the whole weight and authority of his connivance. Oh for an arm of strength to demolish this firm and far-spread compact of iniquity, and for the power of some such piercing and prophetic voice as might convince our reformed men of the baleful influence they cast behind them on the morals of the succeeding generation! What is the likeliest way of setting up a barrier against this desolating torrent of corruption? The mischief will never be combatted effectually by any expedient separate from the growth and the transmission of personal Christianity throughout the land.T. Chalmers.

Eph. 5:7-12. Fellowship in Wickedness and its Condemnation.

I. Illustrate this fellowship in wickedness.

1. Not to oppose, in many cases, is to embolden transgressors, and to be partakers with them.
2. We have more direct fellowship with the wicked when we encourage them by our example.
3. They who incite and provoke others to evil works have fellowship with them.
4. They who explicitly consent to and actually join with sinners in their evil works have fellowship with them.
5. To comfort and uphold sinners in their wickedness is to have fellowship with them.
6. There are some who rejoice in iniquity when they have lent no hand to accomplish it.

II. Apply the arguments the apostle urges against it.

1. One argument is taken from the superior light which Christians enjoy.
2. Another is taken from the grace of the Holy Spirit, of which believers are the subjects.
3. The works of darkness are unfruitful.
4. This is a shameful fellowship.
5. If we have fellowship with sinners in their works, we must share with them in their punishment.Lathrop.

Eph. 5:8. Light in Darkness.I was in a darkened room that I might observe the effect produced by the use of what is called luminous paint. A neat card on which the words Trust in the Lord were printed rested upon the bookcase and shone out clearly in the darkness. The effect startled me. How remarkable that if from any cause the light of sun or day failed to rest upon the card its luminousness gradually declined, but returned when the suns action infused fresh light! Truly we also, if hidden from the face of our Lord, cease to shine. Are ye light in the Lord? walk as children of light.H. Varley.

Eph. 5:9. Fruit of the Spirit.As oftentimes when walking in a wood near sunset, though the sun himself be hid by the height and bushiness of the trees around, yet we know that he is still above the horizon from seeing his beams in the open glades before us illuminating a thousand leaves, the several brightnesses of which are so many evidences of his presence. Thus it is with the Holy Spirit: He works in secret, but His work is manifest in the lives of all true Christians. Lamps so heavenly must have been lit from on high.J. C. Hare.

Eph. 5:10. The Rule of Christian Conduct.

1. We cannot conform ourselves to what is acceptable to the Lord and walk as children of light except we make serious search into the rule of duty revealed in the word and do our utmost to come up to that rule. We walk not acceptably when we do things rashly without deliberation, or doubtingly after deliberation, nor when the thing done is in itself right, but we do it not from that ground, but to gratify ourselves.
2. It is not sufficient to make this inquiry in order to some few and weighty actions, but in order to all, whether greater or less, whether advantage or loss may follow our conforming to the rule.
3. The finding out of what is acceptable to the Lord, especially in some intricate cases, is not easily attained. There must be an accurate search, together with an exercising ourselves in those things we already know to be acceptable, that so we may experimentally know them to be such, and get our knowledge bettered in those things of which we are ignorant.Fergusson.

Eph. 5:11-12. Works of Darkness.

1. Though we are not in all cases to abstain from the fellowship of wicked men, but may converse with them as we are bound by necessity, or by any civil, religious, or natural bond, yet no tie of that kind can warrant us to partake with them in their sins.
2. Though the command to reprove the sins of others is an affirmative precept, and not binding at all times and in all cases, yet not reproving when occasion offers is a partaking with them in their sins.
3. There should be such a holy bashfulness in Christians as to think shame to utter in speech, at least without detestation, those things godless sinners are not ashamed to practise. Ministers in their public preachings should be modest and sparing in deciphering filthy sins, lest they teach others how to commit the sin they reprove.
4. When men do not seek the veil of secrecy to cover their sins, but glory in their shame, they are more corrupt than the grossest of pagans.Fergusson.

Eph. 5:13-14. Slumbering Souls and their Awakening.

I. The character of the persons addressed.They are in a state of sleep.

1. If you allow yourselves in the practice of known wickedness, your conscience is asleep.
2. If you live in the customary neglect of self-examination, you are in a state of slumber.
3. If you have never been in any degree affected with a sense of your guilt and your dependence on the mercy of God in Christ, you are among those who are asleep.
4. If you have no conflicts with sin and temptation, you are in a state of slumber.
5. The prevalence of a sensual and carnal disposition is a sign of spiritual death.
6. Stupidity under the warnings of Gods word and providence indicates such a state of soul as the Scripture compares to sleep.
7. The soul in which the temper of the gospel is formed hungers and thirsts after righteousness, desires spiritual growth, and reaches after perfection.

II. The awakening call.

1. This awakening must suppose and imply a conviction of your sin and a sense of your danger.
2. This awaking from sleep and arising from the dead imply a real repentance of sin and turning to God.
3. They who have awoke from their sleep and risen from the dead will experience the properties and maintain the exercises of a holy and spiritual life.

III. The encouragement to attend to the awakening call.Christ shall give thee light.

1. This may be understood as a promise of pardon and eternal life on your repentance.
2. The words import Gods gracious attention to awakened souls when they frame their doings to turn to Him.Lathrop.

Eph. 5:13. The Light of God.

I. Light comes from God.God is light, and He wishes to give light to His children. Whatsoever doth make manifest is lightthat which is made manifest is light. There has been a steady progress in the mind of the Christian race, and this progress has been in the direction of light. Has it not been so in our notions of God?a gradual discovery that when God is manifested, behold, God is light, and in Him is no darkness at alla gradual vindication of His character from those dark and horrid notions of the Deity which were borrowed from the pagans and the Jewish rabbisa gradual return to the perfect good news of a good God which was preached by St. John and by St. Paul. The day shall come when all shall be light in the Lordwhen all mankind shall know God from the least unto the greatest, and, lifting up free foreheads to Him who made them and redeemed them by His Son, shall in spirit and in truth worship the Father.

II. In the case of our fellow-men whatsoever is made manifest is light.How easy it was to have dark thoughts about our fellow-men simply because we did not know them,easy to condemn the negro to perpetual slavery, when we knew nothing of him but his black face; or to hang by hundreds the ragged street boys, while we disdained to inquire into the circumstances which had degraded them; or to treat madmen as wild beasts, instead of taming them by wise and gentle sympathy. But with a closer knowledge of our fellow-creatures has come toleration, pity, sympathy. Man, in proportion as he becomes manifest to man, is seen, in spite of all defects and sins, to be hallowed with a light from God who made him.

III. It has been equally so in the case of the physical world.Nature, being made manifest, is light. Science has taught men to admire where they used to dread, to rule where they used to obey, to employ for harmless uses what they were once afraid to touch, and where they once saw only fiends to see the orderly and beneficent laws of the All-good and Almighty God. Everywhere, as the work of nature is unfolded to our eyes, we see beauty, order, mutual use, the offspring of perfect love as well as perfect wisdom. Let us teach these things to our children. Tell them to go to the light and see their heavenly Fathers works manifested, and know that they are, as He is, Light.C. Kingsley.

Eph. 5:14. Moral Stupidity.How many scarcely think of God from day to day! It cannot therefore be uncharitable to consider the mass of the people, compared with the wakefulness their infinite interests require, as sunk in a profound slumber. Unless this slumber is soon broken they must sleep the sleep of eternal death.

I. Search for the cause of this stupidity.The proximate cause may be comprehended in these two wordsignorance and unbelief. The remote cause is opposition to God and truth. Were not the heart opposed, no man with the Bible in his hand could remain ignorant of truths which claim to have so important a bearing on his eternal destiny. Fortified by sevenfold ignorance, men can no more be awakened to contemplate their condition with alarm than the pagans of the wilderness. It is perfectly in character for them to slumber. But there are men who are respectable for their knowledge of Christian truth who yet are asleep. The cause with them is unbeliefthe want of a realising sense. Their understanding assents to the awful verities of religion, but they do not realisingly believe them.

II. Apply some arguments to remove the evil.Consider that these awful truths are as much realities as though you were now overwhelmed with a sense of their importance. Neither the ignorance nor the unbelief of man can change eternal truth. God is as holy, as awful in majesty, He is as much your Creator, Preserver, and Master, He as much holds your destinies in His hands, as though you were now lying at His feet beseeching Him not to cast you down to hell. What would it avail if all the people should disbelieve that the sun will ever rise again, or that spring-time and harvest will ever return? Can the soldier annihilate the enemy by marching up to the battery with his eyes and ears closed? You have the same means with others: why should you remain ignorant while they are informed? If your knowledge is competent and it is unbelief that excludes conviction, then call into action the powers of a rational soul and cast yourselves for help on God. If you ever mean to awake, awake now. The longer you sleep the sounder you sleep. The longer you live without religion the less likely that you will ever possess it. You are sleeping in the presence of an offended God. In His hands you lie, and if He but turn them you slide to rise no more.E. D. Griffin.

The Call of the Gospel to Sinners.

I. The state in which the gospel finds mankind.A state of sleep and of death.

1. It is a state of insensibility and unconcern with respect to the concerns of another world.Busied about trifles, men overlook the great concerns of eternity. Having their minds darkened, they see no world but the present, they live as if they were to live here for ever. And if at any time this false peace is shaken, they try all means to prevent it from being destroyed, and to lull themselves again to rest.

2. How indisposed and unwilling men are to set about the work of true religion.Nothing but this religion of which men are so ignorant, about which they care so little, against which they have conceived such a dislike, can in the end deliver them from everlasting shame, sorrow, and punishment. Here is their extreme misery and danger. They are unconcerned about an object which of all others ought to concern them most, and are set against the only remedy which can be of any real service to them. They are every moment liable to fall into utter perdition; but they are not aware of their danger, and reject the only hand which is stretched out to save them.

II. The duty the gospel calls on them to discharge.To awake out of sleep and arise from the dead.

1. Their duty is to consider their state and danger.

2. To break off their sins by repentance.

3. To seek the knowledge and favour of God.

III. The encouragement the gospel affords.

1. Christ will give thee knowledge. He will enlighten thy darkened mind, He will teach thee by His good Spirit, and will effectually lead thee into all saving truth.

2. Christ will give thee peace.Whatever peace thou mayest have arising from not knowing and not feeling that thou art a sinner and daily exposed to the wrath of God, the peace which Christ offers thee is a peace which will arise from a consciousness that thy sins are forgiven, and that, although thou art a sinner, thou art yet reconciled to God.

3. Christ will give thee holiness.Holiness is our meetness for heaven. It is that state and disposition of heart which alone can fit us for seeing and serving God.E. Cooper.

A Summons to Spiritual Light.

I. A lamentable moral condition.Sleep implies a state of inactivity and security. Men are busily employed about their worldly concerns; but a lamentable supineness prevails with respect to spiritual things. The generality do not apprehend their souls to be in any dangerdeath, judgment, heaven, and hell do not seem worthy their notice. Gods threatenings against them are denounced without effectthey are like Jonah, sleeping in the midst of a storm. Death includes the ideas of impotence and corruption. An inanimate body cannot perform any of the functions of life. It has within itself the seeds and the principles of corruption. The soul also, till quickened from the dead, is in a state of impotence, it is incapable of spiritual action or discernment. Yet, notwithstanding this state appears so desperate, we must address to every one that is under it the command, Awake. Your inactivity and security involve you in the deepest guilt; your corruption of heart and life provokes the majesty of God. Nor is your impotence any excuse for your disobedience. They who exert their feeble powers may expect divine assistance. To convince us that none shall fail who use the appointed means God enforces His command with

II. A promise.Sleep and death are states of intellectual darkness: hence light is promised to those who obey the divine mandate. Light in Scripture imparts knowledge (Isa. 8:20), holiness (1Jn. 1:7), comfort (Psa. 97:11), and glory (Col. 1:12). And all these blessings shall they receive from Christ, the fountain of light (Mal. 4:2; Joh. 1:9).

Lessons.

1. Let each one consider the command addressed to himselfAwake thou.

2. Let all our powers be called into action.

3. In exerting ourselves let us expect the promised aid.Theological Sketch Book.

The Gospel Call and Promise.

I. Many of mankind are in a state of deadly sleep.In sleep the animal spirits retire to their source, the nerves are collapsed or embraced; and as the nerves are the medium of sensation and motion, the whole system is in a state of insensibility and inactivity. How exactly resembling this is your spiritual state.

1. You are insensible.Your eyes and ears are closed; and you have no proper sense of pleasure or of pain.

2. You are in a state of security.You have no fear of evil, no apprehension of danger, and consequently no concern for your safety.

3. You are in a state of inactivity.You are not inquiring, labouring, wrestling. When the body is locked in slumber, thought roves at random and produces gay dreams of fancied happiness. Thus many are dreaming their lives away.

(1) In this sleep many are as void of sense and motion as if they were actually dead.
(2) In common sleep a person after due repose spontaneously awakes, renewed in vigour. But from this sleep, unless God should awake you, you will never awake till the heavens be no more.
(3) It is a sleep unto death. Like one who has taken a large quantity of opium, unless you are awakened by some external cause, you will insensibly sink into the second death, the death which never dies.

II. God is using means to awaken them.While you are asleep, light, however bright and clear, shines upon you in vain. Till warning has waked attention, instruction and illumination will be lost upon you.

1. God calls you to awake from your dreams of fancied happiness, and reflect upon the vanity of the objects by which you are deluded.

2. Struggle to shake off the dull slumber which weighs you down.

3. Consider your misery and danger.

4. Rouse all that is within you to activity. God calls you

(1) By the language of His law.
(2) By the severe dispensations of His providence.
(3) By the strivings of His Spirit.
(4) By the voice of the gospel.

III. God will give light to all who awake at His call.It is the peculiar property of light to make manifest (Eph. 5:13). Christ will give you light.

1. He shall make manifest to yourself your character and your situation.
2. You shall behold the light of life.
3. He shall reveal to you the God of pardoning love.
4. He shall chase the darkness of sin from your soul, and you shall walk in the light of holiness.
5. He shall put an end to your mourning.

Learn.

1. The deceitfulness and destructive character of sin.

2. How fully God provides for your salvation.

3. Hear the voice of God.E. Hare.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Previewing in Outline Form (Eph. 5:3-20)

Walk as children of light. Eph. 5:3-14.

Things the children of light do not do. Eph. 5:3-8 a.

(1)

Do not even name vices as if they were becoming to saints. Eph. 5:3-6.

(a)

Those who partake in vices have no inheritance in the kingdom. Eph. 5:5.

(b)

The wrath of God comes upon those who disobey. Eph. 5:6.

(2)

Do not become partakers with the sons of disobedience. Eph. 5:7-8.

(a)

This they once did when they were darkness. Eph. 5:8.

(b)

They are now light in the Lord.

Things the children of light do. Eph. 5:8 b Eph. 5:14.

(1)

Walk as children of light, producing the fruit of the light. Eph. 5:8 b Eph. 5:9.

(2)

Prove what is well-pleasing unto the Lord. Eph. 5:10.

(3)

Reprove the works of darkness. Eph. 5:11-14.

(a)

Have no fellowship with them. Eph. 5:11.

(b)

Their deeds are too shameful to speak of. Eph. 5:12.

(c)

Reproof makes manifest the works of darkness. Eph. 5:13.

(d)

A call to those in darkness. Eph. 5:14.

Walk as wise men. Eph. 5:15-20.

Walk carefully. Eph. 5:15.

Buy up the time. Eph. 5:16.

Have the good sense to understand the Lords will. Eph. 5:17.

Be not drunk with wine. Eph. 4:18 a.

Be filled with the Spirit. Eph. 5:18 b Eph. 5:20.

(1)

Speaking to one another in psalms, etc. Eph. 5:19 a.

(2)

Singing and making melody, Eph. 5:19 b.

(3)

Giving thanks always. Eph. 5:20.

Text (Eph. 5:3-4)

3 But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints; 4 nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks.

Thought Questions (Eph. 5:3-4)

274.

If we are not to name fornication, uncleanness, etc., why does Paul name them?

275.

Is covetousness as bad as fornication?

276.

Why is jesting forbidden? Is all humor wrong? What do people often make jests about?

277.

What does befitting mean?

278.

What is one type of speech that is always befitting?

Paraphrase

Seeing that Christ loved us and gave himself up for us, flee fornication, lustful unclean living, greedy desires to have more, and such things, Do not even mention them, For it is becoming to saints not to speak of them. Mention them only to condemn.

Also shun base and lewd conduct, foolish talking, and jests with double meanings, for these things do not come up to the level of the Christian. But giving of thanks is always befitting.

Notes (Eph. 5:3-4)

Jesting refers to speech that is nimble-witted, or easily turned, especially toward a bad meaning. So often the jesting of the world is based on double meanings. Jokes are formed that can be taken with two meanings, one harmless, the other shady. Some comedians think that they are not funny unless they utter a few such jokes.

Befit means to come up to, or to have arrived at, or to reach to. Many things are far below the Christian, and he must hold them in abhorrence. He avoids acting self-righteous, but he keeps himself from the evil one.

Fact Questions

254.

Name the six things that are forbidden in Eph. 5:3-4.

Text (Eph. 5:5-7)

5 For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God. 6 Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience. 7 Be ye not therefore partakers with them;

Thought Questions (Eph. 5:5-7)

279.

Do not many people consider sexual vice rather a casual thing, also a harmless diversion? Is it really an inconsequential thing?

280.

Why is the covetous man called an idolater?

281.

What is the kingdom of Christ and God? Can a man outwardly appear to belong to the kingdom, and yet have no inheritance in it?

282.

What are sons of disobedience? (Compare Eph. 2:2.)

283.

Why are words which attempt to excuse immorality and covetousness called empty words?

284.

When does the wrath of God come upon those who disobey?

Paraphrase

You must obey the command to abstain from fornication, filthiness, covetousness, etc., for you know this with certainty by the light of the Gospel (Eph. 5:8) that no fornicator, nor unclean person, nor covetous man, who is really an idolater because he trusts in his riches, has any inheritance in the kingdom of Christ and God, which is the church.

Let no one deceive you with words that sound wise, but are empty of truth, saying that immorality and love of money are relatively harmless things. For on account of these sins the wrath of God has come and will come on those who practice them.

Wherefore, be not joint-partakers in their crimes, lest you share also in their punishments.

Notes (Eph. 5:5-7)

We should be fellow-partakers with the saints (Eph. 3:6), but we must not be fellow-partakers with those who are immoral and covetous. Evil companionships corrupt good morals (1Co. 15:33 R.V.).

Note the reference to the wrath of God in verse six. Some people have said that the God of the New Testament is a God of love, in contrast to the God of the Old Testament who is a God of wrath. But there is only one God, and He is the same in both the Old and New Testaments. The wrath of God is plainly taught in the New Testament, as it is in the Old. Those who desire to reject Christ should carefully consider the terrors of Gods wrath. Let no clergyman, sociologist, professor, psychologist, or anyone else deceive you by saying that you can practice sin and not suffer Gods wrath.

Justin Martyr (about A.D. 150) wrote: We who were formerly the slaves of lust now only strive after purity; we who loved the path to riches above every other, now give what we have to the common use, and give to everyone that needs; we who hated and destroyed one another, now live together, and pray for our enemies, and endeavor to convince those who hate us without cause, so that they may order their lives according to Christs glorious doctrine, and attain to the joyful hope of receiving like blessings with ourselves from God, the Lord of all.

Fact Questions

255.

What do fornicators and covetous men absolutely not have?

256.

What comes upon those who are sons of disobedience?

257.

What is the covetous man called?

Text (Eph. 5:8-10)

8 for ye were once darkness, but are now light in the Lord: walk as children of light 9 (for the fruit of the light is in all goodness and righteousness and truth), 10 proving what is well-pleasing unto the Lord;

Thought Questions (Eph. 5:8-10)

285.

What relationship are the children of light to have with the sons of disobedience? (Compare Eph. 5:7.)

286.

Is there any difference between being darkness and being in darkness? Which did Paul say that we once were?

287.

In whom are we light? Does the worlds wisdom add light to our nature?

288.

How can light have children, so that we become children of light? (Compare 1Jn. 1:5.)

289.

Is it possible to be light in the Lord, and not be good, righteous, and truthful? Why or why not? (See verse nine.)

290.

What does proving what is well-pleasing unto the Lord mean? How can we do this?

Paraphrase

Be not fellow-partakers with those who are disobedient to God. For in the Lord Jesus you are now transformed to become light, instead of being part of the darkness of this world which once you were. Walk therefore as children of light.

To do this, you must walk in goodness, righteousness, and truth, for such as the fruits of the light.

10.

As you walk as children of light, you will be testing and proving the will of God, proving both to yourselves and to those who see you that that which is well-pleasing to the Lord is best for all mankind.

Notes (Eph. 5:8-10)

The reading, fruit of the light, in Eph. 5:9 is preferable and more accurate than fruit of the Spirit, as given in the King James Version.

Children of light is practically the same expression as children of God, for God is light (1Jn. 1:5).

Before our conversion we were actually darkness, not just in the dark. Now we are actually made to be light, and are not just in the light. As a magnet can rub off its magnetism onto another piece of iron and transform it into another magnet, so we become light as we are in contact with God and Christ. (See Joh. 8:12.)

The world needs to see people believe in Christ and obey Him, for such people are testing and proving that that which is well-pleasing to God is best for all mankind. We are told several times in the Bible to prove (or test) that which is well-pleasing to the Lord (Rom. 12:2; 1Th. 5:21; Mal. 3:10). God invites (and even dares) you to test Him, and see for yourself. No one who has ever given God an honest trial has said that God disappointed him.

Fact Questions

258.

According to Eph. 5:8, what were we before conversion?

259.

In what is the fruit of the light?

260.

What will the children of light prove?

Text (Eph. 5:11-12)

11 and have no fellowship with the unfruitful works of darkness, but rather even reprove them; 12 for the things which are done by them in secret it is a shame even to speak of.

Thought Questions (Eph. 5:11-12)

291.

How far can we go in avoiding wicked people, in order that we may have no fellowship with the works of darkness (1Co. 5:9-10)?

292.

Why are the works of darkness called unfruitful? Do they not bear bad fruit?

293.

What does reprove mean? Is it enough just to ignore evil?

294.

Why are the deeds of darkness done in secret?

295.

How can we reprove deeds if they are too shameful even to speak of?

Paraphrase

11.

As children of light, have no partnership with the works of darkness, such as the heathen ceremonies of Diana; for these works of darkness bear no desirable fruit, and bring eternal death to those who partake of them. Rather, expose, reprove, and convict them.

12.

For the impure and wicked actions which are done by them in secret places and in darkness are so abominable that it is a shame even to speak of them, except to condemn.

Notes (Eph. 5:11-12)

The phrase have fellowship with was an expression used by the Greeks to denote participation in their religious rites and mysteries. Paul wanted the disciples to have nothing in common with these.

Reprove means to convince or convict. It is not enough to ignore evil. We must expose it in such a way that people will not be misled by it.

While Paul may have had primary reference to the heathen mysteries of his time as being the works of darkness, the workers of iniquity in the 20th century still work in darkness, and the things they do in secret are still too shameful to speak of. (See Joh. 3:19-21.)

Fact Questions

261.

With what are we to have no fellowship?

262.

What are we to do with the works of darkness (Eph. 5:11)?

263.

Where do the workers of darkness do their deeds?

264.

How shameful are many of the works of darkness?

Text (Eph. 5:13)

13 But all things when they are reproved are made manifest by the light: for everything that is made manifest is light.

Thought Questions (Eph. 5:13)

296.

When does the light make evil things manifest?

297.

Is everything that is exposed to the light made to be light? Are the wicked transformed into light just by being exposed to the light?

Paraphrase

13.

Now all the works of darkness, when they are reproved, are made manifest by the light. For everything that makes manifest the wicked works of darkness is light. Therefore, when you reprove them, you show that you are light. (Eph. 5:8).

Notes (Eph. 5:13)

The King James translation of Eph. 5:13 b reads: Whatsoever doth make manifest is light. We much prefer this translation to that of the Revised Version given above.

Our reason for preferring the King James translation here is that many wicked people that are exposed to the light merely run to their lair, and go under cover, hiding, but not seeking to get right with God. Such people certainly do not become light just because the light has been turned upon them.

However, anything that makes manifest the wicked works of darkness is light. The saints who reprove the works of darkness and make them manifest for everyone to see, are light (Eph. 5:8).

The heathen called their mysteries light, and those who were initiated into the mysteries, the enlightened ones. But if these religious delusions had really been light, they would have revealed the ungodly deeds of their devotees.

We still use the phrase, light on the subject, to describe information that makes things clear. But much that is called light is only darkness disguised as wisdom.

Paul had been sent to turn the Gentiles from darkness to light (Act. 26:18).

Fact Questions

265.

What is the difference between the King James and the Revised Versions in this verse? Why is the King James Version preferable?

266.

What is everything that makes manifest the works of darkness?

Text (Eph. 5:14)

14 Wherefore be saith, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.

Thought Questions (Eph. 5:14)

298.

Who says, Awake? Is this an Old Testament quotation?

299.

Can men arise from the dead by their own choice? (See Eph. 2:1).

300.

At what time in our life does Christ begin to shine upon us?

Paraphrase

14.

Wherefore, because we are light and reprove the works of darkness, our work and call to the world is stated in the saying: Awake, thou that sleepest (in the darkness of heathen ignorance), and arise from the dead (the state of death in which you lie in trespasses and sins), and Christ shall shine upon thee (with the light of truth).

Notes (Eph. 5:14)

This saying is not a quotation from the Old Testament, It recalls Isa. 60:1, but is not a quotation of that verse. Perhaps it is a line from an old hymn, or some heretofore unrecorded saying of Christ or one of the apostles.

As the morning sun enlightens men aroused from sleep, so Christ enlightens those who rouse from the sleep of sin and turn unto God. When men are converted, they are enlightened (Heb. 6:4).

Many will wake up from spiritual sleep only when they fall into the sleep of death. Like the rich man, they will be aware for the first time of their actual condition (Luk. 16:23-31; compare Psa. 73:17-28).

Fact Questions

267.

What is the source of the quotation, Awake, thou that sleepest?

268.

From what are the sleepers to arise?

269.

When the sleepers awake, who will shine upon them?

Text (Eph. 5:15-16)

15 Look therefore carefully how ye walk, not as unwise, but as wise; 16 redeeming the time, because the days are evil.

Thought Questions (Eph. 5:15-16)

301.

Why does the fact that the days are evil make it necessary to be careful how we use our time?

302.

What determines whether our walk is wise or unwise?

303.

Is it really possible to redeem, or buy back, wasted hours and days in our past? If not, what does redeeming the time mean?

304.

Has there ever been a time when the saints could truly say, The days are good?

Paraphrase

15.

See then that you, upon whom Christ now shines, walk carefully, according to Christs teachings, not as unwise men, but as wise,

16.

making prudent use of every moment, so that by zeal and well-doing you shall purchase the time for the Lords services. For the days are evil, and there are many temptations to use our time foolishly.

Notes (Eph. 5:15-16)

Redeeming the time does not carry the idea of living for Christ so energetically that we can buy back wasted hours and days of the past. That is impossible. Rather, it is the present moment that we are to redeem (or purchase). With zeal and well-doing as purchase money, we can buy up the moments so as to make them our own. Then on the day of judgment when we give account of the use of our time, it will be on the credit side of our account.

Beware of any inclination to call the days good. We still live in an untoward generation (Act. 2:40). The churches may have more members than ever before, but even with all these members the population has grown faster than the churches. Furthermore, much of our modern churchianity is only a form of godliness, and not the real thing. We shall never be able to make a paradise of this sin-cursed world until the Lord returns. Dark pictures are painted in the Scriptures of the condition of the world in the latter days (2Ti. 3:1-5; Mat. 24:37-39). There is no ground for confidence in any social gospel that thinks it can transform the whole world into a paradise. We have great confidence in the power of the gospel. But not all men living at any one time have ever accepted the gospel.

Fact Questions

270.

How are we to walk, according to Eph. 5:15?

271.

What is the mental condition of those who walk carefully?

272.

What are we to be doing to the time? What does this mean?

273.

What is the condition of the days (or times)?

Text (Eph. 5:17)

17 Wherefore be ye not foolish, but understand what the will of the Lord is.

Thought Questions (Eph. 5:17)

305.

Is there any connection between the clays being evil (Eph. 5:16) and our being foolish?

306.

How can we understand what the will of the Lord is?

Paraphrase

17.

Because the old days are evil, and are filled with great temptations, we must constantly beware of foolish, ungodly, time-wasting conduct, Instead, let us keep before our minds at all times that which is the will of the Lord, namely to abstain from all the works of darkness.

Fact Questions

274.

What are we not to be, according to Eph. 5:17?

275.

What are we to understand?

Text (Eph. 5:18-20)

18 And be not drunken with wine, wherein is riot, but be filled with the Spirit; 19 speaking one to another (or, to yourselves) in psalms, and hymns and spiritual songs, singing and making melody with your heart to the Lord; 20 giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father

Thought Questions (Eph. 5:18-20)

307.

Can you think of any similarities between the effects of wine and of the Spirit? What difference is there in their effects?

308.

What is the riot which is connected with the use of wine?

309.

What is the difference, if any, between a psalm, a hymn, and a spiritual song?

310.

Does the command to use psalms suggest that we ought to make a greater use of the Old Testament Psalms than most of us do nowadays?

311.

Is the act of giving thanks connected with the singing?

312.

Why give thanks in the name of Jesus Christ? Are we so utterly unworthy that we cannot even offer thanks to God except through the name of Jesus?

Paraphrase

18.

And be not drunken with wine, as the heathen do in their rituals and revelries, for in wine comes debauchery of manners (fornications, brawlings, riots); but rather be filled with the Holy Spirit.

19.

Instead of singing lewd songs, be speaking to one another with psalms such as David wrote, and hymns, and spiritual songs, thus singing and making melody with your heart to the Lord;

20.

giving thanks also at all times for all things that befall you, whether pleasant or hard, offering the thanks through the mediation of the Lord Jesus Christ to God, the Father.

Notes (Eph. 5:18-20)

The riot that comes through wine drinking refers to the loose type of behavior brought on by wine. The word riot (in a slightly different form) is used to describe the activities of the prodigal son when he left his fathers home (compare Luk. 15:13 with Luk. 15:30).

There are some similarities between the effects of wine and the effects of being filled with the Spirit. The apostles were accused of being filled with wine; (cp. Act. 2:1-13). Similarities between the effects of wine and the Spirit:

(1)

Both afford satisfaction from without.

The satisfaction of wine proves to be a mockery, Though it promises escape from reality, it only pulls one down into greater misery (Pro. 20:1).

The satisfaction furnished by the Spirit never brings regrets.

(2)

Both bring feelings of joy.

Wine produces a temporary exhilaration (Est. 1:10).

Joy is a fruit of the Spirit, but it is not just a temporary blessing (Gal. 5:22).

(3)

Those who are filled with either the Spirit or with wine always attract attention. Those filled with the Spirit are usually noticed at once because of their good behavior, and what they talk about.

(4)

Both wine and the Spirit bring out a persons true, but sometimes hidden, character.

Wine brings out all the bad character, the hidden hoards of wickedness, removing the restraints of conscience, so that lust, pride, and meanness are brought out into the open.

The Spirit brings out hidden treasures of goodness. We have seen many cases where the Holy Spirit brought out fine hidden talents that people hardly knew they had.

Some have suggested that the command to speak to one another may refer to singing alternately (or antiphonally), a custom which was early practiced in the church.

The Revised Version margin translates Eph. 5:19 a, speaking to yourselves in psalms, etc. This is a permissible translation. This reading suggests that we are to have so much of the Spirit and the music of Zion in our souls, that we will speak to ourselves with spiritual music. It is very fine for people to be humming, or whistling some spiritual song to themselves.

Thayers Greek-English Lexicon tells us that psalms were songs which took their general character from the Old Testament psalms, though not limited to them. The leading idea of the word psalm is musical accompaniment. Hymns are praise to God. Spiritual songs refer to any type of song, whether accompanied or unaccompanied, whether of praise or on any other subject.

(See Special Study II in back of the book, concerning the meaning of Psalmos and Psallo.)

It would be wrong to argue that if psalms are accompanied songs that we must therefore sing all music in church worship to instrumental accompaniment. We are also commanded to use hymns and spiritual songs, and these terms do not necessarily include instrumental music.

No one says that all church music has to be accompanied. But it is wicked to disfellowship and condemn those who do use it.

When we use psalms, hymns, and spiritual songs, we must sing and make melody with our hearts. It does no good to mouth words when we sing, unless the words are the thoughts of our heart. The phrase with the heart indicates that the words are to originate in and come from our heart. In the Bible the heart includes the intellect, the emotions, the will, and the conscience. Whether we sing unaccompanied or make melody with an instrument, it must be done with the heart. We should sing and make melody with understanding, true feeling, and desire to please God.

We find no Scriptural example where the word heart means enthusiasm. Singing with the heart therefore does not mean enthusiastic singing, although such singing is often desirable.

We cannot use Eph. 5:19 to prove that instrumental music in worship is either right or wrong. For the whole para graph (Eph. 5:18-21) has no reference whatever to worship services, but to our daily walk, (Eph. 5:15)

Singing and making melody are two of a whole list of activities that we should do in order to walk as wise men. The list also includes giving thanks (Eph. 5:20), and subjecting yourselves one to another.

No one would say that giving thanks or subjecting ourselves are commands that apply only to what we do in worship services, or any other limited time. Singing and making melody apply to exactly the same activities as giving thanks. They are not limited to what is done in worship services, nor are they excluded from applying to worship services.

Besides singing, another action of those who are filled with the Spirit is giving thanks always for all things. We can thank God by singing, but thanksgiving is not limited to that which is sung.

It is a humbling thought, but this verse suggests that we are so unworthy that we cannot approach God, even to thank Him, except in the name of Christ.

Fact Questions

276.

Paul says, Be not drunken with wine, wherein is……..

277.

With what are we to be filled, rather than being filled with wine?

278.

With what three types of music are we to speak one to another?

279.

What are psalms?

280.

With what are we to sing and make melody?

281.

Through Whom are we to give thanks?

Fuente: College Press Bible Study Textbook Series

(3) But fornication, and all uncleanness, or Christian light covetousness.Fornication is closely joined (as in 2Co. 12:21; Gal. 5:19; Col. 3:5) with uncleanness, of which general sin it is a flagrant species. It is distinguished (as also in Col. 3:5) from covetousness, or greediness. Uncleanness is a sin against our own body and soul (see 1Co. 6:18); covetousness (literally, the insatiable desire for more) is a sin against our neighbour. At the same time, the constant connection of the two words suggests the truth which is conveyed by the union of the two kinds of coveting in the Tenth Commandment, viz., that the temper of selfish and unbridled concupiscence has a two-fold directionto the covetousness of lust, and to the covetousness of avaricethe one perhaps especially a vice of youth, and the other of old age.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

(3b) Eph. 5:3-14 warn, with even greater fulness and emphasis, against the sins of impurity and lust, as incompatible with membership of the kingdom of heaven, as works of darkness, impossible to those who are children of light.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Second Contrast Sins of the Flesh, Eph 5:3-21.

a. Against Gentile uncleanness, remembering God’s judgment, beware, Eph 5:3-7 .

3. But Marking the transition to a new volume of iniquity in the anti-Church of Gentilism, to be avoided by the Church of Christianity.

Fornication All sexual sin.

Uncleanness All disgraceful vice or flagitiousness; vice that infringes most against the sense of decency, decorum, or honour. Hence it covers the territory between sexual vice and dishonest greed of gain, and is on its opposite sides allied to each.

Covetousness Note on Eph 4:19. In both cases it should be rendered as here.

Once named Let these vices be so far from you that the very allusion to them shall cease. It is not so much the verbal naming that is forbidden, as the behaviour and thoughts that induce their naming. The effort should be to render such vices unthought of, strange, and surprising.

Becometh saints As befits a holy community.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘But fornication and all uncleanness or covetousness, let it not even be named among you as is becoming to those set apart, nor filthiness, nor foolish talking or jesting which are not befitting, but rather giving of thanks.’

These are in stark contrast to the sweet smelling savour. These smell rank and putrid in the presence of God. ‘Fornication’ (porneia) – ‘every kind of unlawful sexual intercourse’. ‘All uncleanness’ – (akatharsia), both violent and immoral, viciousness and immorality, the word is used literally of refuse and especially the defiling contents of graves. Thus that which is defiling and an abomination. Sexual misbehaviour and violent behaviour, and especially sexual perversions, are an abomination to God.

‘Or covetousness.’ (Pleonexia). ‘Greediness, insatiableness, avarice, covetousness’. Greed, which means being taken up with ‘things’ and wanting excess, and an insatiable desire for more than we have, is as abhorrent to God as sexual sin. For this is the equivalent of idolatry (Eph 5:5). It is to put them before Him. Rather we should ‘seek first the kingship of God and His righteousness’ (Mat 6:33).

‘Let it not even be named among you.’ Christians should take no delight in talking about evil behaviour. It should only be mentioned where strictly necessary and only by those with responsibilities, for whom it is sadly sometimes necessary.

‘As is becoming to those set apart (to saints).’ Those who are set apart to God as holy must be such as are pleasing to Him. To talk about such things unnecessarily would mar their holiness and the pleasure they bring Him, and would indeed make them contaminated.

‘Nor filthiness, not foolish talking or jesting.’ The smutty remark, the laugh at unseemly behaviour are as bad as indulging in the acts themselves, and are as degrading and as abhorrent to God.

‘But rather giving of thanks.’ This should be what fills the mouths of His people, this is what is befitting to saints. Worship, praise, gratitude and talking about the things of God are what should monopolise our tongues. For by our words and what we talk about we will be shown to be righteous and will finally be ‘justified’ (Mat 12:37).

Fuente: Commentary Series on the Bible by Peter Pett

Eph 5:3. And all uncleanness or covetousness, Or, any kind of uncleanness or insatiable desire. Insatiable desire is certainly a literal rendering of the Greek word , which plainly signifies the desire of having more of any thing, whatever it be. And though the word is commonly used for covetousness, or an intemperate love of riches; yet it is here to be understood of the letting loose of the desires in a carnal way. The words in connection abundantly prove this to be the sense; for what indecency or unbecomingness is it among Christians to name covetousness. The word , therefore, must here signify the title of sins that are not fit to be named among Christians. The whole verse may be thus paraphrased: “But, as you expect favour from God, you must make it your care to maintain a due consistency of character, avoiding not only all malignant passions, but every kind and degree of impurity and licentiousness, and therefore let not fornication, nor any kind of uncleanness, or insatiable desire of sensual gratifications, or of the means of procuring them, be so much as named, or heard of among you; but abstain from these evils, and whatever might lead to them, as it becometh saints, who are conscious of the sanctity of their name and profession, and dread the thoughts of debasing it.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Eph 5:3 . ] leading over to another portion of the exhortation.

and , quite as at Eph 4:19 , the two main vices of heathendom. The latter thus is here neither insatiability in lust , as Heinsius (controverted by Salmasius, de foen. Trap. p. 121 ff.), Estius, Locke, Baumgarten, Michaelis, Zachariae, and others would take it, nor “imprimis de prostibulis , quae sunt vulgato corpore , ut quaestum lucrentur,” Koppe, Stolz, but: avarice .

] is not equivalent to (Salmasius, Schleusner), nor yet explicative (Heinsius), but disjunctive , separating another vice from the correlative (comp. Fritzsche, ad Marc. p. 275 f.); neither fornication and every kind of uncleanness, nor avarice, nor shamelessness (Eph 5:4 ), etc.

] not once be named , etc.; , , Theodoret. Comp. Eph 5:12 . Dio Chrys. p. 360 B: . Herod, i. 138: , . Dem. 1259, 17: .

] namely, that these vices should not once be mentioned among them. So (Plat. Rep. p. 344 B, and Stallbaum in loc. ) are they!

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

2) Look into thyself and think of purity

(Eph 5:3-5)

3But fornication, and all uncleanness, or covetousness, let it not be once [even] 4named among you, as becometh saints; Neither7 filthiness, nor foolish talking, nor 5[or] jesting, [things] which8 are not convenient: but rather giving of thanks. For this ye know [of this ye are sure,9 knowing] that no whoremonger, nor unclean person, nor covetous man, who10 is an idolater, hath any inheritance in the kingdom of Christ and of [omit of] God.11

EXEGETICAL AND CRITICAL

The exhortation; Eph 5:3-4.

Eph 5:3. But fornication, and all uncleanness, or covetousness [ ].But, , indicates the transition to another part of the exhortation (Meyer). cannot here, where Christians are addressed, be taken in the heathen sense; the Scriptural meaning (in both Old and New Testament) is the prominent one. Hence it refers not to the coarsest exhibition, but to what is within, to the heart. It comes first as something general and comprehensive; applying to act, word, disposition, as indeed the context combines temper and walk in one, to men among themselves and in relation to God. And all uncleanness gives prominence to one particular side of this, pointing to every form and mode of the same. Or covetousness marks the other side, which is to be clearly distinguished, hence the disjunctive 12, or, which indicates that , all, belongs here also. The former refers to impure, unchaste, ungodly, dalliance and contact, solitary uncleanness; the latter to greedy lusting, from a distance and ungratified. This accords with Eph 4:19, where both substantives are found.

Let it not be even named among you, .Comp. Eph 5:12; Psa 16:4. Such a thing should not even be taken up in speech, much less be done. = . The prohibition is of course to be limited: sine necessitate (Bengel). It is incorrect to explain: Such a thing should not be told of them, as 1Co 5:1 (Grotius, Bengel).

As becometh saints., as in Eph 5:2; with , we should compare (Eph 4:17) and (Eph 4:24), with which the introduction of such things into the speech is irreconcilable. [Were the Apostle to say, Let despondency be banished, he might add, as becometh believers, or, Let enmity be suppressed, he might subjoin, as becometh the brethren; but he pointedly says in this place, as becometh saints (Eadie).R.]

Eph 5:4. Neither filthiness, .This evidently includes more than (Col 3:8). Although the antithesis () points to shameful words (Luther), neither the context, which places beside nor the word itself require an exclusive reference to speech. Still less is it to be limited to lewd talk. Bengel refers it also to gestus, etc.

Nor foolish talking, .[Textual Note1. Should be accepted here, we should substitute or for nor, as is done in the case of the next substantive.R.] According to the New Testament conception of , fool (Mat 5:22; Psa 14:1; Psa 53:2), this means godless discourse; it is not merely stultiloquium, insipid talk, silly babbling (Calvin, [Hodge] Meyer, Schenkel). Luther hits the meaning with: Narrentheidinge, buffoonery, which denotes what is high-flown, pompous, in loose discourse. See Juetting: Bibl. Wrterbuch p. 189. [Trench, Syn. Eph 34: The talk of fools, which is folly and sin together.R.]

Or jesting, (from and ) means strictly urbanitas, a habit of cultivated people, not without adroitness and not without frivolity. Luther: jest. Bengel aptly says: subtilior ingenio nititur; this refers to the form, the previous term to the purport. The Vulgate is incorrect: scurrilitas. [Comp. Trench, 34. on this word. He refers to the profligate old man of the Miles gloriosus (Plautus), who is exactly the , and remarkably enough an Ephesian, boasting as though such wit were an Ephesian birthright. See also Barrows famous sermon on wit from this text (Vol. 1, Serm. 14), an extract from which is given by Eadie in loco.R.]

Things which are not convenient, .This gives prominence to the wider range, beyond the lewdness and the coarser forms. In spite of (Rom 1:28) we found here, because the negation has coalesced with the word in one conception. See Winer, p. 452. As a predicate we must borrow an absint (Bengel) from . [This phrase is not to be limited to the last of the three substantives, but is in apposition to the last two words, to both of which , as denoting oral expression yet implying inward feeling, forms a clear contrast.R.]

But rather giving of thanks, , as Bengel aptly supplies out of the preceding context, remarking: lingu abusus opponitur sanctus et tamen Itus usus, Eph 5:18-19. Non conveniunt abusus et usus et , concinna paronomasia; illa turbat animam (et quidem subtilis aliquando jocus et lepus tenerum grati sensum, Idit) hc exhilirat.13 As beloved children they have ever again to thank God. The reference is not to grace of discourse (Jerome, Calvin, and others, Stier includes this with the other), nor to pudicitia (Heinsius).

Eph 5:5. Special motive. For this ye are sure, knowing [ ].For adds a ground, in order to strengthen the exhortation as a consequence therefrom. Accordingly [] is to be taken as an indicative [Meyer, Eadie, Alford and others], not as imperative (Vulgate, Luther, Bengel and others). The participle indicates the mode of knowing as of their own perception (Meyer), insight. , this, placed in advance, points to what is stated afterwards, the import of which cannot be unknown to Christians. Winer (p. 333) is therefore incorrect: What is said in Eph 5:3-4, ye know, since ye perceive, that, etc. [This reference of to what follows is doubtful to say the least. It seems quite correct to refer it, as the object of , to what precedes, being joined with . Braune takes no notice of the correct reading, an inadvertence which probably modifies his opinion of the construction. The combination of finite verb and participle is not to be explained as Hebraistic, since the verbs are different.R.]

That no whoremonger, nor unclean person, nor covetous man.The concrete terms (, , ), here occurring instead of the abstract ones mentioned in Eph 5:3, must be taken in the same sense. [The literal sense is: that every fornicator or ( individualizes here) unclean man, or covetous man, who is an idolater, hath not inheritance. The negation is transferred to the subject according to English usage.R.]

Who is an idolater, .This relative clause not only characterizes, but also gives a reason for the fact to be stated. On this account and because who is limited to the last term altogether without warrant, the clause is to be applied to every whoremonger, unclean person, covetous man. It is not the covetous man alone who is an idolater, having this worlds goods as his god (Mat 6:24; 1Ti 6:10); Paul holds belly and glory also as god for the enemies of the cross (Php 3:19). The proof lacks aptness, if that be not attributed to the first two, which is predicated of the third, who is not an idolater more especially than the former. The clause is incorrectly referred to the covetous man alone (Meyer, Schenkel, Bleek); Col 3:5 does not prove this, still less can it be said that Pauls self-denial, which unselfishly offered up all, led him to affirm this of covetousness alone, since he was just as free from lust and uncleanness. [In this wide reference of the relative clause Braune is sustained by Harless, Stier and others, but the more limited view is that of Eadie, Hodge, Alford, Ellicott and most. It is more natural and obvious, since all that can be urged in favor of the other view but proves that the reference may be thus wide, not that it is. And covetousness is more specially idolatry, the other sins are but more subtle forms of this. If be accepted as the correct reading, then the reference is necessarily confined to the last word. See Alford in loco.R.]

Hath any inheritance, .See Eph 1:11. It is not= , shall not inherit (Gal 5:21; 1Co 6:9-10), nor (1Co 15:50). It is the fact respecting the status; permanent, prevalent sin excludes from the kingdom of God, effects the repelling of the arrhabo, the Holy Ghost (Eph 1:13-14); hath an inheritance is not=inherits the kingdom, since the former marks the heirship, the latter the entrance of the heir. To accept a certain future relation viewed as present, will not suffice (Bengel). [See Winer, p. 249. Has no inheritance, can have none, this being a law of Gods moral government of the world (Eadie, Ellicott), an eternal verity of that kingdom (Alford).R.]

In the kingdom of Christ and God, . means the kingdom, where God in Christ is the Ruler, and His people belong to Him, and hence to be distinguished from , to which the fornicator and such characters belong, without having part in the former. (See Doctr. Note 5.) Bengel is excellent: articulus simplex, summam unitatem indicans. The expression here depends on the fact that Christs and Gods kingdom is one (Eph 5:12), that Christs kingdom is also Gods kingdom; though this first appears at the end in glory (Rev 9:15), the development advancing through the Church. Accordingly it is incorrect to explain it as meaning the kingdom of Christ, who is also God (Harless) [Hodge and many others] though Christ is termed God (Rom 9:5), or can be thus termed [against Meyer].

[Alford: No distinction is to be made, being in the closest union. Nor is any specification needed that the kingdom of Christ is also the kingdom of God, as would be made with the second article. This follows as a matter of course: and thus the words bear no legitimate rendering, except on the substratum of our Lords Divinity. But on the other hand we cannot safely say here that the same Person is intended by , merely on account of the omission of the article. For 1) any introduction of such a predication regarding Christ would here be manifestly out of place, not belonging to the context: 2) is so frequently and unaccountably anarthrous, that it is not safe to ground any such inference from its use here. So Eadie, Ellicott and many others. The inferential proof of the Divinity of Christ thus afforded is well-nigh as strong as, certainly more defensible than, that resulting from the other view.R.]

DOCTRINAL AND ETHICAL

1. The life of the Christian, like Christian ethics, must pursue sin in its coarsest forms and manifestations even into its most secret, refined propensities; it depends upon the substance; this is to be rejected in every form. Christian culture has a sharp eye and delicate perception for evil under its elegant appearance, and a powerful will and apt word for the refusal and overcoming of the same: it can have no pleasure in elegant forms under which wickedness conceals itself.
2. What was of validity in the morals of the Persians (Herodotus I., 138): , every Christian must accept as valid to this extent, that he says: What is more becoming to do or say, that thou shouldst not even think. A word often includes more evil in itself than an act, and a thought than a word; even if the evil thought be less mischievous than the act, because it is only a thought not an act. The sinful act of the non-christian is at all events as a rule less wicked than the Christian sinful word or temper; as the same is true of a neglected Christian child, over against one carefully trained, or of the same man, as different now and formerly, or on festival or fast day with its elevation and in the press of labor and the throng of the world.

3. The Christians position is dignity, which preserves the worthiness of the person in a pure life no less than in pure doctrine with tender conscientiousness.
4. Every sin stands connected with idolatry: it remains the same, whether thou makest a god of the goods of this world in covetousness, or of the lust of this world in pursuit of pleasure, or of thine own Ego in pride. Paul terms covetousness not the () but a root () of all evil (1Ti 4:10). The same is true of the lust of the flesh and the pride of life (1Jn 2:16).

[Hodge is however perfectly correct in saying: 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 everywhere 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.R.]

5. The kingdom of Christ and of God is not precisely the church. The former marks the authority, the latter the people; that refers to the power, which orders, manages, governs, this to the grace which chooses, attracts, trains, guides and endows; the former has to do with powers, which are applied and with laws which are established and administered. Both however have one end: Gods glory and the creatures salvation. The kingdom of God and Christ is wider and narrower than the church. It stretches itself over the time antecedent to the church, which should become the kingdom of God, and embraces all, who obey and permit themselves to be drawn by the will of the Ruler, God in Christ, so far as the same is known, in His laws given to His creatures in nature from the very creation, in their conscience and in the order about and above them. All moral natures of every kind, childlike, truth seeking souls belonging thereto (Mat 8:12; Mar 12:34; Joh 18:36-37). To this belong all historical leadings of nations, all guidance to individuals, all the effects of power and wisdom, which prepare the way for the church. The kingdom is Gods as well as Christs (Mat 13:41; Joh 18:36 f.). As before the church and for the church the kingdom is more extended. But at the same time it becomes less extended within the church. There it applies to those called as the people of God, to those who obey the call; those who resist, who are indifferent, who hold only externally to the church, even though they hold in high regard a moral life, as is done without the church as well, who undervalue or despise the faith of the Scriptures or the church, or rely on the latter and neglect the former,all withdraw themselves from the kingdom within the church. The word is to be taken in this latter sense here (Eph 5:5). At the end of the world both come together: since that will be the fulness of time, when the Son of man shall appear in glory.

HOMILETICAL AND PRACTICAL.

Comp. Doctr. Notes.

From the wanderings of the flesh in the insubordination of its appetites and of society in loose talk, we should take occasion, not to run away and forsake the world, but to guard ourselves, and so to strive in ourselves, that Gods pardoning love is not in vain, and sanctification is not disturbed. Neither happiness, nor pleasure, nor property is the aim and task of life, but the formation of the character, of that stamp with His image received in creation and renewed in redemption. To be covetous in what is noblest, to be impure in what is most exalted, to be disorderly in what is spiritual and heavenly is an abomination of abominations. Such a condition excludes from God and Gods kingdom, in the Church, its service and government. Take heed to that, teacher and preacher. Be mindful of it always in prayer and public service.

Starke:In Christianity exact bounds are placed upon our words, far more so than is done by mere reason; Mat 12:36. Hear this, ye buffoons! ye cannot boast yourselves of Christianity.You betray by this too well the bottom of your yet unsanctified hearts.Could we find a register of those whom God as a just Judge will exclude from heaven, the first place as a rule would be given to those who break the Seventh Commandment.

Rieger:The world often gives its uncleanness the name of love-affairs; but the word love in the Scriptures is far too good to be applied to any such things.

Heubner:No man has such a horror of all sins of the flesh as the Christian; his destiny, his fellowship, his Exemplar, his future inheritance, all require him to be pure.Paul describes the Christians propriety in speech, distinguishing three kinds of obnoxious talk: 1. Such as offends and injures the sense of virtue, that is, impure, indecent, shameless talking; 2. Such as opposes the reason and offends the sense of truth, that is, foolish, silly, senseless, insipid talking; 3. Such as hinders religious earnestness, designed only to raise a laugh.Every prevailing sin removes us from God. The covetous commit idolatry with their money, the lustful with their flesh. If then it be asked which is more compatible with religion, a disposition to lust or avarice, the latter seems less reconcilable. The covetous man imagines, because he perhaps restrains himself from many vices, that he is better, and covetousness as something relative is more difficult to recognize.The kingdom of Christ is the medium and condition of the king dom of God, through Christ the kingdom of God becomes predominant. The kingdom of Christ, in so far as it is an external institution, yields to the kingdom of God.

Passavant:The Greeks loved a fine joke, seasoned and adorned with wit and grace. But under the jest and its elegant dress, an impure and low sense was often concealed.Look, wit is a dangerous gift, and to give it play brings discomfort and pain.

Stier:The worst in front, the obscenities, double entendres; there are also obscenities of mammon, nastinesses arising from pride and worldliness, for which the Holy Ghost has the same aversion in His saints.

[Eadie:Into Christs kingdom the fornicator and sensualist cannot come; for, unsanctified and unprepared, they are not susceptible of its spiritual enjoyments, and are filled with antipathy to its unfleshly occupations; and specially into Gods kingdom the covetous man, who is an idolater, cannot come, for that God is not his God, and disowning the God of the kingdom, he is self-excluded. As his treasure is not there, so neither there could his heart find satisfaction and repose.R.]

Footnotes:

[7]Eph 5:4.[The best established reading as respects the particles is (Rec.): (?Song of Solomon 2 B. D.3 K. L., most cursives and versions). 1 has instead of the second , while is found three times in A. D.1 F., fathers (Lachmann, Meyer, Braune), and in others throughout.R.]

[8]Eph 5:4.[. A. B., 3 cursives have: (accepted by Lachmann, Alford. and others) instead of (Rec., D. F. K. L., Meyer, Ellicott, Braune and most). The latter is well supported and lectio difficilior, but neither external nor internal grounds are altogether decisive.R.]

[9]Ver 5.[The Rec. has on the authority of D.3 K. L., but . A. B. D. F. G., 30 cursives, good versions support , which is accepted by nearly all recent editors. The emendation above conforms to the correct reading.R.]

[10]Eph 5:5.[The reading is found in . B., accepted by Lachmann and Alford. The Rec. has , which has more uncial support. In F. G. the neuter occurs with , which helps to account for the change to the neuter.R.]

[11]Eph 5:5.. B. and most: . We find also , , and simply . The first is not only better supported, but lectio difficilior. [The second of should be omitted to indicate the close connection implied in the omission of the article before .R.]

[12][The is not explanatory, but has its full disjunctive force, serving to distinguish from more special sins of the flesh (Ellicott). On the last noun see Eph 4:19. It is greed, avarice, unconquerable love of appropriation, morbid lust of acquisition, carrying in itself a violation of almost every precept of the Decalogue (Eadie). This original notion must not be overridden by the connection with sensual sins.R.]

[13][Meyer and Ellicott supply ; Eadie suggests that still guides the construction: Rather let thanksgiving be namedlet there be vocal expression to your grateful emotions. Stier and Alford follow Bengal.There is a play perhaps on the similar sound of and , which may account for the latter not finding so complete a justification in the sense as we might expect: the connection being apparently, your true cheerfulness and play of fancy will be found, not in buffoonery, but in the joy of a heart overflowing with a sense of Gods mercies.Alford.R.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

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

Ver. 3. But fornication and all uncleanness ] As standing in full opposition to that sweet smelling savour, Eph 5:2 , being no better than the corruption of a dead soul, the devil’s excrement. That people fitly punished this filthy sin, who put the offenders’ heads into the paunch of a beast where all the filth lieth, and so stifled them to death.

Let it not be once named ] Much less acted as in stage plays. Ludi praebent semina nequitiae. (Ovid. Trist.) How Alipius was corrupted by them, St Austin tells us. How the youth of Athens, Plato complaineth. One of our countrymen professeth in print, that he found theatres to be the very hatchers of all wickedness, the brothels of baudery, the black blasphemy of the gospel, the devil’s chair, the plague of piety, the canker of the commonwealth, &c. He instanceth on his knowledge, citizens’ wives confessing on their death beds that they were so impoisoned at stage plays, that they brought much dishonour to God, wrong to their marriage beds, weakness to their wretched bodies, and woe to their undone souls. (Spec. Belli Sacri.) It was therefore great wisdom in the Lacedaemonians to forbid the acting of comedies or tragedies in their commonwealth, and that for this reason, lest either in jest or earnest anything should be said or done contrary to the laws in force among them. (Plutarch.) What a sad complaint was that of the apostle, 1Co 5:1 , that that which was not so much as named among heathens was done by a Christian; whereas the rule of piety here is, that those sins should not be so much as named among Christians which are done by the Gentiles.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

3 21 .] Dehortation (for the most part) from works unbecoming the holiness of the life of children and imitators of God .

Fuente: Henry Alford’s Greek Testament

3 .] But (not transitional merely: there is a contrast brought out by the very mention of after what has just been said) fornication and all impurity or (see ch. Eph 4:19 note) covetousness (ib.), let it not be even named (‘ne nomen quidem audiatur.’ Calv. So Dio Chrys. p. 360 B (Mey.), : Herod. i. 138, , . Cf. Psa 15:4 ) among you, as becometh saints (meaning, that if it were talked of, such conversation would be unbecoming the holy ones of God): and obscenity (not in word only ( , ref. Col.): cf. Plato, Gorg. p. 525 A, . . . ) and foolish talking (‘stultiloquium,’ Vulg. Wetst. quotes from Antigonus de Mirabilibus, 126, . . . Trench well maintains, Syn. 34, that in Christian ethics, it is more than mere ‘random talk:’ it is that talk of fools, which is folly and sin together: including not merely the of our Lord ( Mat 12:36 ), but in good part also the of his Apostle ( Eph 4:29 )) or (disjunctive, marking off as before) jesting (much interest attaches to this word, which will be found well discussed in Trench, as above. It had at first a good signification: Aristot. Eth. Nic. iv. 8, deals with the , and describes him as the mean between the and . So too Plato, Rep. viii. p. 563 A, . , . But Trench remarks that there were indications of a bad sense of the word: e.g. Pind. Pyth. i. 178, , , , where he quotes from Dissen ‘primum est de facilitate in motu, tum ad mores transfertur, et indicat hominem temporibus inservientem, diciturque tum de sermone urbano, lepido, faceto, imprimis cum levitatis et assentationis, simulationis notione.’ I may add, as even more apposite here, Pyth. iv. 185, . Aristotle himself, Rhet. ii. 12 end, defines it as . “The profligate old man in the ‘miles gloriosus’ of Plautus, iii. 1. 42 52, who at the same time prides himself, and with reason, on his wit, his elegance, and his refinement (cavillatus, lepidus, facetus), is exactly the : and remarkably enough, when we remember that being only expressly forbidden once in Scripture, is forbidden to Ephesians , we find him bringing out, that all this was to be expected from him, seeing that he was an Ephesian: ‘Post Ephesi sum natus: non enim in Apulis, non Animul.’ ” Trench: whose further remarks should by all means be read), which are not becoming (the reading has perhaps come into the text from the of Rom 1:28 , the of the text being preserved through inadvertence. If, however, the participial clause be retained in the text, it may be grammatically justified by remembering that, where the various objects are specified which as matter of fact are , the objective negative particle may be used: whereas in Rom 1:28 , where no such objects are specified, we have , ‘si qu essent indecora,’ as Winer, 55. 5: see Hartung, vol. ii. p. 131): but rather thanksgiving (not, as Jer., Calv., al., ‘ sermo qui gratiam apud audientes habet,’ which the word cannot mean. It is a question, what verb is to be supplied: Beng. supposes , which is perhaps most likely, as suiting the simplicity of the construction of these hortatory verses better than going back to (De W., Mey., al.), and as finding a parallel in ch. Eph 4:29 , where the ellipsis is to be supplied from the sentence itself. There is a play perhaps on the similar sound of and , which may account for the latter not finding so complete a justification in the sense as we might expect: the connexion being apparently, ‘your true cheerfulness and play of fancy will be found, not in buffoonery, but in the joy of a heart overflowing with a sense of God’s mercies’).

Fuente: Henry Alford’s Greek Testament

Eph 5:3 . : but fornication and all uncleanness . The better order (LTTrWHRV) throws the emphasis on , = “fornication and uncleanness, every kind of it”. The metabatic carries the exhortation over to a prohibition expressed in the strongest terms, which is levelled against one of the deadliest and most inveterate temptations to which Gentile Christians were exposed. The term is to be taken in its proper sense and is not to be restricted to any one particular form the license practised at heathen festivals, concubinage, marriage within prohibited degrees, or the like. The moral life of the Graeco-Roman world had sunk so low that, while protests against the prevailing corruption were never entirely wanting, fornication had long come to be regarded as a matter of moral indifference, and was indulged in without shame or scruple not only by the mass, but by philosophers and men of distinction who in other respects led exemplary lives. : or covetousness . Here, as in Eph 4:19 , is named along with . In this passage, as in the former, most commentators take the two terms to designate two distinct forms of sin, viz. , the two vices to which the ancient heathen world was most enslaved, immorality and greed; while some understand to be rather a further definition of and give it the sense of insatiability, inordinate affection, sensual greed. The noun is found ten times in the NT and the verb five times. In some of these occurrences can mean nothing else than covetousness ( e.g. , Luk 12:15 ; 2Co 9:5 ; 1Th 2:5 ). But the question is whether it has that sense in all the passages, or has taken on the acquired sense of sensual greed or overreaching in some of them. That is not very easy to decide. The association of the word with sins of the flesh ( e.g. , in 1Co 5:10-11 ) is urged in favour of the latter application ( cf. Trench, Syn. of the N. T. , p. 79). But it is argued with reason that the use of the disjunctive between and there and the connecting of with by point to a distinction between the former two and an identity between the latter. So, too, in Col 3:5 the noun is differentiated from the , etc., by . On the other hand, the passages in Rom 1:29 and 2Pe 2:14 seem to suggest something more than covetousness , and it is also to be noticed that the original idea of these terms was that of having or taking an advantage over others. In 1Th 4:6 the verb is used along with in this sense, with reference to the sin of adultery. The present passage is probably the one, so far as Pauline use is concerned, that most favours the second sense, and it must be added that even the argument from the force of the disjunctive must not be made too much of. For in chap. Eph 5:5 we find and connected by . : let it not be even named among you . Cranm., Gen., Bish. render it “be once named”. The strong neg. gives it this force “Not to speak of doing such a thing, let it not be even so much as mentioned among you”. The partial parallel in Herod. , i., 138, , , is noticed here by most. : as becometh saints . The position of sainthood or separation to God, in which the Gospel places the Christian, is so far apart from the license of the world as to make it utterly incongruous even to speak of the inveterate sins of a corrupt heathenism.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Eph 5:3-5

3But immorality or any impurity or greed must not even be named among you, as is proper among saints; 4and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. 5For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.

Eph 5:3 “immorality” This is the Greek term (porneia), from which we get the English “pornography.” In the NT it spoke of going beyond the accepted sexual guidelines. It could refer to

1. sexual immorality (cf. Mat 21:31-32; Mar 7:21; Act 15:20; Act 15:29)

2. adultery (cf. Mat 5:32; Mat 19:9

3. incest (cf. 1Co 5:1)

4. lewdness (cf. Rom 1:29)

In the OT there was a marked difference between the terms “adultery,” where one party was married, and “fornication” which referred to pre-marital sexual activity. This distinction is lost in NT Greek where it refers to inappropriate sexual activity of any kind (extra-marital, pre-marital, homosexual, or bestial).

“any impurity” This is the Greek term “clean” with the alpha privative which negates the word to which it is prefixed. These three terms in Eph 5:3, “immorality, impurity and greed,” all relate to (1) the activities of the false teachers (cf. 2Ti 3:6), and/or (2) the pagan culture out of which these converts had come, where sexual activity was often associated with pagan worship.

“greed” This term conveys the idea of “more and more for me at any cost.” Because it is in a list of sexual sins it probably relates to self-centered sexual exploitation (cf. Col 3:5).

“even be named among you” This is a present passive imperative with the negative particle which usually means to stop an act in process. These sins were occurring in the church. Believers must guard against sins, and rumors/suspicions of sins (cf. 1Th 5:22). We must model as well as speak the gospel.

“is proper among saints” This is parallel to “which is not fitting” in Eph 5:4. See Special Topic: Saints at Col 1:2.

Eph 5:4 Believers must be careful of their speech. It reveals who they truly are (cf. Mar 7:15; Mar 7:18-23; Col 3:18; Eph 4:19; Jas 3:1-12). See Special Topic at Col 3:8. This is the second group of sins mentioned in chapter 5. Both groups had three elements. This is similar to Eph 4:17-32.

“but rather giving of thanks” True believers are revealed by their thankful heart which is not related to circumstances (cf. Eph 5:20; Col 3:17; 1Th 5:18). See Special Topic: Thanksgiving at Col 4:2.

Eph 5:5 “for this you know with certainty” This phrase is very emphatic. It has two forms of the two Greek verbs “to know”: (1) the perfect active indicative or imperative form of oida and (2) the Present active participle form of gnsk. The false teachers claimed to have full, secret knowledge about God, but believers must understand that a person’s lifestyle reveals true knowledge and wisdom (cf. Matthew 7).

“that no immoral or impure person or covetous man,” All these terms are repeated from Eph 5:3 “immoral” (porneia). This is the masculine form of the term in Eph 5:3, it is possibly a reference to male prostitutes, sodomites, or the sexual activities of the false teachers.

“who is an idolater” The parallel is in Col 3:5. A similar statement is found in 1Jn 5:21. When sex becomes the focal point of our lives, it becomes our god! When money becomes the focal point of our lives, it also becomes idolatrous (cf. Mat 6:24). Some commentators see this phrase as referring to all of the sins mentioned in the context (Eph 5:3-5).

“has an inheritance” Believers’ lifestyles show who their father is, God or the evil one (cf. Matthew 7; 1Jn 3:6; 1Jn 3:9).

“in the Kingdom of Christ and God” The grammatical structure and genitive article link Christ and God as one (cf. Luk 22:29; Col 1:13). This is one way NT authors assert Christ’s Deity.

The “kingdom” was a recurrent and central topic in Jesus’ preaching. It refers to the reign of God in human hearts now which will one day be consummated over all the earth (cf. Mat 6:10). One day all humans and angels will acknowledge Christ as Lord (cf. Php 2:10-11), but only those humans who have repented and believed the gospel will be part of His eternal kingdom (Dan 7:13; 1Co 15:27-28).

SPECIAL TOPIC: THE KINGDOM OF GOD

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

uncleanness. As in Rom 1:24.

not . . . once = not even. Greek. mede.

among. App-104.

saints. See Act 9:13.

Fuente: Companion Bible Notes, Appendices and Graphics

3-21.] Dehortation (for the most part) from works unbecoming the holiness of the life of children and imitators of God.

Fuente: The Greek Testament

Eph 5:3. , fornication) impure love.- , or covetousness) Eph 5:5, ch. Eph 4:19.- , let it not be even named) viz. as a thing (ever) done; comp. 1Co 5:1, , it is reported commonly that, etc.; or (let it not be named) without necessity: comp. Eph 5:4-12.-, becomes) Its opposite is , which are not convenient [proper], Eph 5:4.

Fuente: Gnomon of the New Testament

Eph 5:3

But fornication,-Not only fornication, but everything of the same nature, or that leads to it, is to be avoided. Fornication embraces all unlawful indulgence of the lusts.

and all uncleanness,-Unnatural and perverted indulgence of the lusts as in Sodom (Gen 19:5-8), as pictured in Rom 1:27-32.

or covetousness,-This is the unlawful desire of what belongs to another, or such an excessive desire for it as to lead to the use of unlawful means to obtain it. Such a desire is the worship of it. The desire for it is above the desire to obey God. God is disobeyed to obtain it, hence it is idolatry, because wealth becomes the object supremely loved and sought. He who, therefore, sacrifices duty to God, who makes gain the great object of his pursuit, is a covetous man. He cannot be a Christian, and should not, according to the apostle, be recognized as such.

let it not even be named among you, as becometh saints;-The inconsistency of all such sins with the character of saints is such as should forbid the very mention of them among Christians. Instead of indulging in such conversation, their thoughts should turn to joyful words of praise and thanksgiving to God.

Fuente: Old and New Testaments Restoration Commentary

fornication: Eph 5:5, Eph 4:19, Eph 4:20, Num 25:1, Deu 23:17, Deu 23:18, Mat 15:19, Mar 7:21, Act 15:20, Rom 1:29, Rom 6:13, 1Co 5:10, 1Co 5:11, 1Co 6:9, 1Co 6:13, 1Co 6:18, 1Co 10:8, 2Co 12:21, Gal 5:19-21, Col 3:5, 1Th 4:3, 1Th 4:7, Heb 12:16, Heb 13:4, 2Pe 2:10, Rev 2:14, Rev 2:21, Rev 9:21, Rev 21:8, Rev 22:15

covetousness: Eph 5:5, Exo 18:21, Exo 20:17, Jos 7:21, 1Sa 8:3, Psa 10:3, Psa 119:36, Pro 28:16, Jer 6:13, Jer 8:10, Jer 22:17, Eze 33:31, Mic 2:2, Mar 7:22, Luk 12:15, Luk 16:14, Act 20:33, 1Co 6:10, Col 3:5, 1Ti 3:3, 1Ti 6:10, 2Ti 3:2, Tit 1:7, Tit 1:11, Heb 13:5, 1Pe 5:2, 2Pe 2:3, 2Pe 2:14

named: Eph 5:12, Exo 23:13, 1Co 5:1

as: Rom 16:2, Phi 1:27, 1Ti 2:10, Tit 2:3

Reciprocal: Gen 34:7 – thing Gen 39:11 – none of the men Exo 20:14 – General Lev 15:18 – the woman Isa 57:17 – the iniquity Eze 33:9 – if thou Mat 15:20 – which Mar 4:21 – Is a Luk 6:45 – good man Rom 3:10 – none Rom 7:7 – Thou shalt Rom 8:13 – ye live Rom 13:13 – chambering 1Co 7:35 – comely Eph 4:17 – that ye Eph 4:29 – no Col 3:18 – as 1Ti 1:10 – whoremongers Heb 12:15 – trouble Jam 3:6 – a world

Fuente: The Treasury of Scripture Knowledge

(Eph 5:3.) , , -But fornication, and all uncleanness, or covetousness. Again the apostle recurs by , which is not without a distinct adversative force, to vices prevalent in the heathen world. -fornication, a sin which had eaten deep into the Gentile world (Act 15:20; Act 15:29) – – and uncleanness–in every form and aspect of it. is not insatiable lust, as many maintain, but covetousness. See Eph 4:19. The word was the matter of a sharp encounter between Heinsius (Exercitat. Sac. 467) and Salmasius (De Foenere Trapezitico, 121), the latter inflicting on the former a castigation of characteristic severity, because he held that denoted inordinate concupiscence. The apostle uses the noun in Col 3:5, and in all other passages it denotes avaricious greed. Luk 12:15; Rom 1:29; 2Co 9:5. And it is joined to these preceding words, as it springs from the same selfishness, and is but a different form of development from the same unholy root. It is a dreadful scourge-saeva cupido, as the Latin satirist names it. More and more yet, as the word denotes; more may be possessed, but more is still desired, without limit or termination. Yet Conybeare affirms that in the meaning of covetousness yields no intelligible sense. But, as de Wette and Meyer remark, the disjunctive shows it to belong to a different class of vices from those just mentioned. It is greed, avarice, unconquerable love of appropriation, morbid lust of acquisition, carrying in itself a violation of almost every precept of the decalogue. See Harris’ Mammon. As for each of those sins-

-let it not be named even among you. -not even. Mar 2:2; 1Co 5:11; Herodotus, 1.138- , . Not only were these sins to be avoided in fact, but to be shunned in their very name. Their absence should be so universal, that there should be no occasion to refer to them, or make any mention of them. Indelicate allusion to such sins should not soil Christian lips. For the apostle assigns a reason-

-as becometh saints. Were the apostle to say, Let despondency be banished, he might add, as becometh believers, or, Let enmity be suppressed, he might subjoin, as becometh brethren; but he pointedly says in this place, as becometh saints. Saints are not a higher class of Christians who possess a rare and transcendental morality-all genuine believers are saints. See under Eph 1:1. The inconsistency is marked and degrading between the purity and self-consecration of the Christian life and indulgence in or the naming of those sensual and selfish gratifications. Let their memorial perish with them.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 5:3. Fornication is the unlawful intimacy of the sexes. For a detailed explanation of the word in its relation to “adultery,” see the comments at Gal 5:19. Uncleanness means impurity in general, whether of the body or the mind. Covetousness is from PLEONEXIA which Thayer defines. “greedy desire to have more.” A reasonable desire for the good things of the world is not wrong, for they are necessary to man’s existence in this life. But a greedy desire for them will take a man’s mind away from spiritual matters and may lead him back into a life of sin. Not be once named. We should not interpret any statement in the Bible in such a way as to contradict some other plain one. The fact that Paul just named these things shows he is not forbidding his brethren even to mention them, for that would be condemning himself. The explanation is in the last three words of the verse, namely, as becometh saints. Hence he means these things should not be mentioned with approval.

Fuente: Combined Bible Commentary

Eph 5:3. But. The exhortation forbids what is in marked contrast with the previous injunction.

Fornication; to be taken in its strict sense, since this was scarcely accounted a sin among the heathen of that time.

And all uncleanness; every kind of impurity.

Or covetousness. Or sets this sin by itself, giving special emphasis to the prohibition, while the mention of it here indicates its close connection with sensual sins; comp. chap. Eph 4:19, and Eph 5:5. Covetousness is greed, avarice, unconquerable love of appropriation, morbid lust of acquisition, carrying in itself a violation of almost every precept of the Decalogue (Eadie). Monsters of avarice have often been monsters of lust (comp. Trench, Synonyms N. T.).

Let it not be even named among you. It refers to each of the sins mentioned. None of them should be talked about unnecessarily. It is incorrect to explain: let it not be told of you.

As becometh saints; meaning, that if it were talked of, such conversation would be unbecoming the holy ones of God (Alford). Notice the apt use of the term saints.

Fuente: A Popular Commentary on the New Testament

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.

Fuente: Expository Notes with Practical Observations on the New Testament

Things Love Will Not Let One Do

Those whose lives are directed by love will not indulge in any uncontrolled lusts, whether sexual or monetary in nature. Paul says even talking about such thoughts tends to stimulate actions (5:3; Pro 23:7 ). Immoral actions and words have no place in a Christian’s life. He should beware of suggestive stories and jokes that may use double meanings and innuendo to get a laugh. These usually center in the areas of conduct already forbidden by Paul in verse 3. Instead, a Christian should use his mouth to give thanks to the Father for all his great blessings (5:4; Php 4:6 ; Luk 17:11-19 ).

Those involved in unlawful sexual acts, unclean thoughts and actions or greedy, selfish desire for more will not have a part in heaven. Paul was convinced the Ephesian brethren were fully aware of the wrongfulness of such acts and the resulting loss of heaven as an inheritance. Notice, Paul said covetousness is idolatry, thus indicating anything that is more important in our lives than God is an idol we worship (5:5).

The things just listed brought God’s wrath on people down through the ages. They were conquered by their enemies and will incur his wrath in judgment. Some tried, and are trying, to persuade the brethren they could practice such things and still go to heaven, but their words were empty. Those who disobey God will be punished (5:6). As Lipscomb says, “If they partook of their sins, they would necessarily partake of their punishments.” Therefore, Paul says to avoid the practices of such false teachers (5:7).

Fuente: Gary Hampton Commentary on Selected Books

Eph 5:3-4. But fornication, &c. But any impure love, and any vice flowing therefrom, or connected therewith; let it not be once named Or heard of; among you Except with detestation. Keep at the utmost distance from it; as becometh saints Who are conscious of the sanctity of your name and profession, and dread the thoughts of debasing it; for certainly it is reasonable and proper that they who are separated from the world, and dedicated to God, should shun all such mention of these things, as may any way encourage and countenance the practice of them. Neither filthiness Wanton, lewd, lascivious speeches; nor foolish talking Tittle-tattle, talking of the weather, fashions, meat, and drink, and such vain discourse as betrays folly and indiscretion, and has no tendency to edify; nor jesting , wittiness, facetiousness, or such artfully turned discourse as is only calculated to produce mirth and laughter. Such turns of wit were esteemed by the heathen a sort of virtue: but how frequently every thing of this kind quenches the Spirit, those who are of a tender conscience know. Which things are not convenient Or proper for a Christian, as neither increasing his faith nor holiness, and are therefore utterly unsuitable to his profession. But rather giving of thanks Rather abound in the language of thanksgiving and devotion, to which you are under so many and such strong obligations, and which will yield a pleasure much more sublime and satisfactory than any animal indulgences or delights. Observe, reader, the deliverances which God hath wrought out for us, and the benefits which he hath conferred on us in the course of his providence, the great blessings of redemption and salvation from sin and misery procured for us, and the gift of eternal life consequent thereon, with whatever is necessary to prepare us for these blessings, are powerful considerations why we should be frequent and fervent in praise and thanksgiving.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Eph 5:3-21. The Way of Light and the Way of Darkness.There are other sins which among Gods people, should be literally unmentionablefornication, uncleanness, coveting, filthiness, foolish speech, improper jesting. (The true seemliness of speech is thanksgiving.) No one who practises any of the above can inherit the Kingdom. Let no sophistries deceive you; Gods wrath befalls the disobedientdissociate yourselves from such things. You have passed from darkness to light and must walk accordingly. Goodness, righteousness, truththese are the fruits of Light. You must test things, and discover what is well-pleasing to the Lord. Nay, you must not only avoid participation in the unfruitful deeds of darkness; you must show them upfor things are being done in secret which it is shameful even to mention. Things are always made manifest when they are shown up by the light: for whatever is made manifest ipso facto becomes luminous. That is the meaning of Sleeper, awake! Arise from the dead, and Christ shall shine upon thee! Take careful heed, then, how you walkwisely, and not unwisely. These are evil daysbuy up every opportunity. Dont be foolish. Understand what the Lords will is. And dont be drunken with winethat is prodigality; if you are full let it be in the Spirit; if you sing to one another, let your music and hymns and songs be spiritual, the expression of the song and melody going up to the Lord in your hearts, with continual thanksgivings under all circumstances in the name of Christ to God the Father. Let there be mutual subordination in the fear of Christ.

Eph 5:4. which are not befitting: read, in relation to unseemly things: the words limit the prohibition of jesting.giving of thanks: the word (eucharistia) is connected with charis (=grace), and in antithesis to the preceding clause may here suggest a double meaning.

Eph 5:5. Covetousness is really a worship of false gods and is tantamount to a return to heathenism.

Eph 5:7. Read partakers in them, referring back to these things in Eph 5:6.

Eph 5:9. light: the AV reading, Spirit, appears in some MSS through the scribes reminiscence of Gal 5:22.

Eph 5:10. proving: read testing.

Eph 5:12. reprove: here and in Eph 5:13 read expose them.

Eph 5:13 b. The thought seems to be that darkness itself is transformed into light by the process of being made manifest.

Eph 5:14. Read, Wherefore it saith; cf. Eph 4:8. The quotation is apparently a fragment of an early hymn.

Eph 5:16. Read mg.

Eph 5:18. Cf. Pro 23:31 (LXX).

Eph 5:19. Cf. Col 3:16. The songs of Christians are to be spiritual songs, not vinous catches. The reference may be to singing at the Agap or Love-feasts of the Church (cf. Jud 1:12).

Fuente: Peake’s Commentary on the Bible

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

“Fornication” is a general word for anything that is wrong in the sexual area, from adultery to bestiality – some would wonder just why Paul would put this in the Word of God, but he knew the people of his time as well as our time.

These improper sexual activities are in the church today, not as a major problem for the most part but I’d guess you could find all forms of sexual impropriety within the church. We know from the news that we have adultery, homosexuality, and child abuse, so why would anything else be left out of the perversion of some within the church.

Yes, many of these people are not true believers, but then some of them probably are. We know that Christians commit adultery so we can assume the other perversions of Gods’ wonderful gift to a couple – that is one man and one woman, are happening within the church.

The adultery problem in the church is spreading and in need of being stopped, but you hear very few messages concerning personal and marital purity, you don’t hear very many messages telling the congregation that adultery is wrong, and there is little else in a Christian’s life that will counter what they view in the home (Television and videos)- so why should we be surprised if adultery is a problem to believers.

The normal Christian thinks nothing of filling their minds with the sex and violence and terrible gutter language that is on the small screen, so why would they not go to the theater and get their fix directly. I call it a fix, because it can be a habit, to hear and see those things that excite and stir your mind.

I was moved to an outburst of laughter when I heard of a church in the southwest that had a very conservative pastor. The pastor did a series on the pitfalls of the television and called on the membership to give up the evil machine. He, of course needed one in his home to keep up on what is going on in the world, but all others need to get rid of the box.

The response was great and many people committed themselves to a life without the perversion — of course they didn’t want to loose their investment so they sold their televisions to other church members on the church bulletin board!

Not the methodology that works – church purity comes from ALL getting rid of the problem causers in their lives.

This is the Greek term we gain pornography from – not the normal Christian pass time – well, it shouldn’t be.

The term “uncleaness” is the other side of “porneia” – it is the mental side of an improper life. “Fornication” is the outward physical act of perversion, while “uncleaness” is the term that describes the mental, the lust, and the impurity of thought. It is the uncleaness that normally leads to the fornication.

Paul says this mental/outward activity is not to be mentioned as being proper for the believer. Well, duh would be the normal response, but are we not there today. Not in mainstream churches, but the churches that cater to homosexuals are certainly present in this passage.

Many churches, by their non-responsiveness to adultery in their midst are in essence saying that it is a right and proper activity for the saint. There are churches that know their people are in adultery and they do nothing – fear of law suits in some cases, but normally, just a fear of loosing some membership and bucks.

I worked for a man years ago that asked his church board to step into his wife’s marital affairs and they refused – why, both of the couples entire families were members and they didn’t want to cause problems between the two families.

Add to this the third item Paul mentions, covetousness and you have background for my comments about “bucks” being part of the problem. A church budget must be met, so we must keep those bucks rolling into the plates – don’t upset the masses, they might tighten their grip on the dollars.

Think about the fact that Paul groups greed with sexual perversion – tells you something about greed doesn’t it. Greed is just as much an enemy of the Christian as impure thoughts – both are devoid of any good in the Christian life.

Not ONCE is Paul’s command, not one time should it be mentioned that any of these things be viewed as right and proper Christian living. Think about greed and the church here. Is greed not an integrated part of some of the churches today? Aren’t preachers telling their people that God wants them rich, that God wants to bless their socks off financially? Yes and the poor believers that don’t get rich automatically feel they are failures as God’s children because they aren’t spiritual enough to gain God’s favor and riches.

This is a terrible weight to place on the shoulders of an already down trodden person that is already overly hard on themselves for their seeming failure in life.

God wants us to be content where we are, be it rich or poor or in between. Contentment is the key, not a financial rating to wear to church so others can see.

Even in churches that aren’t preaching the prosperity perversion, the bottom line is often the key to the topics of sermons and lessons. We want to keep that money flowing, so we can step on toes now and then, but don’t you ever do it two Sundays in a row, and don’t you dare increase the pressure on those toes more than to a light touch.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5:3 {1} But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

(1) Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.

Fuente: Geneva Bible Notes

The self-centered practices introduced here (lust) are the opposite of love. Self-indulgence is the opposite of self-sacrifice. There should be no hint of these perversions of love in the believer’s life, even in our speech (cf. Exo 23:13; Deu 12:30; Psa 16:4). Sexual immorality was common among unsaved Gentiles, but it is totally inappropriate for saints. Impurity is a broader term that includes all types of uncleanness (cf. Eph 4:19). Greed is the lust for more and is essentially idolatry (Eph 5:5). Here the greed in view is probably the coveting of someone else’s body for selfish gratification.

"’Immorality’ (RSV) and sexual perversion of almost every kind might be included under the [Greek] word porneia, translated fornication in AV; it involves all that works against the life-long union of one man and one woman within the sanctity of the marriage bond." [Note: Ibid., p. 141.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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